OVERVIEW
The opening lines of Romans follow the basic ancient letter form: A to B, greeting. In a way that he is particularly fond of, Paul expands the elements of this form with material that sets the tone and anticipates what follows. In vv.1–6, allowing himself unusual length, he describes both his calling and the gospel he proclaims.
1Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God—2the gospel he promised beforehand through his prophets in the Holy Scriptures 3regarding his Son, who as to his human nature was a descendant of David, 4and who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ our Lord. 5Through him and for his name’s sake, we received grace and apostleship to call people from among all the Gentiles to the obedience that comes from faith. 6And you also are among those who are called to belong to Jesus Christ.
7To all in Rome who are loved by God and called to be saints:
Grace and peace to you from God our Father and from the Lord Jesus Christ.
COMMENTARY
1 As in all of his letters, Paul uses his Roman name, Paulos. The shift from “Saul” occurs in the biblical context where he came in contact with a Roman official (Ac 13:6–12). Paul’s relation to Christ is primary, so to express his attachment to his Lord he uses the term “servant” (doulos, GK 1528; lit., “slave,” suggesting full, but not unwilling, obedience). By beginning in this fashion, Paul initially puts himself on the same plane as his readers. But Paul is more than a “servant” of Jesus Christ. He is an “apostle” by divine calling (the sense of “called” here; cf. 1Co 1:1) and accordingly possesses a special authority as Christ’s appointee. This would include not only his right to preach the gospel (believers in general could do that) but to found and supervise churches and, if necessary, to discipline them.
Paul has been “set apart” (aphōrismenos, GK 928) in order to proclaim “the gospel of God” (euangelion theou; cf. 15:16). As a Pharisee he had been set apart to a life of strict observance of Jewish law and custom. Now his life’s work has become the proclamation of the gospel, the good news God has for humanity—something this epistle will focus on powerfully. Possibly Paul locates the time of this “setting apart” at the Damascus Road commission (cf. Ac 9:15; 26:16), but more probably he thought of it as occurring already at his birth. Thus in Galatians 1:15–16 he refers to being “set apart” (using the same verb as in Romans) before he was born (perhaps an allusion to Jer 1:5) and being called to preach the gospel to the Gentiles.
The word “gospel” (euangelion, GK 2295) in its verbal form (euangelizomai) has a rich background in the LXX. The “proclamation of good news” in Isaiah (40:9; 52:7; 60:6; 61:1) comes readily in the NT to indicate good news referring to Jesus Christ (cf. Jesus’ citation of Isa 61:1 in Lk 4:18). “The gospel of God” is what Romans is all about.
2 Before the historic events providing the basis for the gospel message unfolded, God “promised” the good news in the prophetic Scriptures (16:26). Promise means more than prophecy, because it commits the Almighty to make good his word, whereas a prophecy could be just an advance announcement of something that would happen. The concept of promise and the associated idea of God’s faithfulness permeate Romans (see, e.g., 4:13–25; 9:4; 15:8). God did not invent the gospel to cover up disappointment over Israel’s failure to receive Christ. The gospel was God’s purpose from the beginning (cf. 1Pe 1:20). Nor did Paul create the gospel, which was “his” (Ro 2:16; 16:25) in an entirely different sense (cf. Gal 1:10). The reference to “the Holy Scriptures” prepares the reader for the rather copious use of the OT in Romans, beginning with 1:17. For Paul, as for the early church, the gospel is the fulfillment of the OT expectation.
3–4 The gospel above all centers in God’s “Son,” who at the end of v.4 is referred to as “our Lord.” These two verses appear to enshrine and adapt an early liturgical confession. This seems evident not only from the weighty content of the material but especially from the balanced, antithetical form: (lit.) “born of the seed of David according to the flesh”; “appointed Son of God according to the Spirit [or, possibly, his spirit] of holiness.” In the original manuscripts all the letters were capitals, and hence it is not clear whether the word “Spirit” here should be capitalized—i.e., whether this is a reference to the human spirit of Jesus or a reference to the Holy Spirit. The balanced construction of kata pneuma (GK 4460) over against kata sarka (GK 4922), may suggest “spirit” in contrast to “flesh,” perhaps making the point that the human nature of Jesus was so holy, so absolutely free of sin, that death could not hold him (cf. Ac 2:24). If one takes this statement as a flesh-spirit antithesis, this would be a reference to the twofold nature of Jesus Christ: as to his humanity a descendant of David; as to the holiness of his spirit, his deity, the Son of God. More probably, however, “Spirit of holiness” is a Hebraic way of referring to the Holy Spirit rather than to Jesus’ spirit, and these two clauses are to be understood as sequential. That is, in the humility of the incarnation Jesus was born a descendant of David, but now through “his resurrection from the dead” he has been appointed Son of God in power by means of the Spirit.
There may be a suggestion here that Jesus, anointed and sustained by the Holy Spirit in the days of his flesh, was acknowledged by the fact of the resurrection to have successfully endured the tests and trials of his earthly life, having been obedient even to death. By resurrection he has become a life-giving spirit (1Co 15:45). His rising was indeed “from the dead.” But Paul says more: “of the dead” (the simple genitive nekrōn, GK 3738), suggesting that Christ is the forerunner of others in this transformation (cf. 15:20–21).
“As to his human nature,” i.e., becoming a man, he became not only an Israelite (9:5) but a son of David (Mt 1:1; Lk 1:32; Ac 13:22–23; 2Ti 2:8), a qualification he needed as Messiah (Isa 11:1). With the affirmation of the divine sonship of Jesus at the beginning of v.3, Paul guards his whole statement from doing service for a heretical, adoptionist Christology. We have here a three-stage Christology (cf. Php 2:6–11). The period of Christ’s earthly life and ministry was followed by another phase—that which resulted from his resurrection. The point of “declared” or “appointed” (horisthentos, GK 3988) is not that Jesus here became the “Son of God” for the first time but rather that his sonship, veiled by the incarnation, is made unmistakably plain by the resurrection. “With power” (en dynamei, GK 1539) may belong with “declared,” but it may with greater warrant be joined with “Son of God,” indicating the new quality of life Jesus had after his resurrection (Php 3:10; Col 1:29).
Appropriately, Jesus Christ is now described as “our Lord” (tou kyriou [GK 3261] hēmōn). Though the title was fitting during his earthly ministry, it attained more frequent use and greater meaning following the resurrection (Ac 2:36; 10:36). Notable is the fact that in this initial statement about the gospel nothing is said concerning the redeeming work of Christ, which is reserved for later consideration (Ro 3:21–26; 4:25; 5:6–21). It was the infinite worth of the Son that made his saving work possible.
5 Now the apostle returns to his responsibility to proclaim the good news (cf. v.1). Two problems present themselves in v.5, and they are somewhat related. Who is indicated by “we,” and how should one understand the phrase “all the Gentiles”? Clearly, in using “we” Paul cannot be including his readers, because they did not possess apostleship. He could be referring to other apostles, of whom the Roman believers must have heard, but this would be unexpected, and it is not amplified. Mention of the intended sphere of labor—“among all the Gentiles”—makes the limitation of the “we” to Paul (as a literary plural) natural, since the Gentiles constituted his special field of labor (cf. 15:16, 18, where the word “obey” corresponds to the word “obedience” in this passage). On the other hand, “all the Gentiles” (pasin tois ethnesin) can equally well be rendered “all the nations” or “all peoples” (cf. Mt 28:19). This would favor the wider reference of “we” to all the apostles, since Israel would be included as one of the peoples. It is difficult finally to decide this question. The mission of Paul in preaching the gospel is “for his name’s sake,” i.e., for the glory of Jesus Christ.
Paul’s apostleship is by the calling (cf. v.1), and hence the grace, of God. “Grace and apostleship” are probably to be understood in the sense of “the gift of apostleship” (a hendiadys, the two words referring to one thing). “Grace” (charis, GK 5921), the unmerited favor of God, is a word of key importance to Paul since it captures the essence of the gospel.
The desired response to the gospel message is “the obedience of faith” (hypakoēn pisteōs, GK 5633, 4411), which probably means “the obedience that comes from faith.” It would be equally possible, however, to understand these words as an apposite genitive: “the obedience that is faith.” After all, Paul’s gospel calls preeminently for faith (cf., e.g., 10:9–11). Of course, it also calls for obedience, and for Paul the two are ultimately inseparable. (On obedience, see 15:18; 16:26; on faith, see 1:16–17; 10:17.)
6–7a Just as Paul was “called” to apostleship (v.1), the readers too are “called to belong to Jesus Christ” and “called to be saints.” The idea here is the divine initiative that is responsible for their conversion (cf. 2Ti 1:9–10). The readers are “loved by God”; they are the recipients of unmerited love (agapē, GK 27) that makes grace possible. The word “saint” (hagios, GK 41), the common term designating believers, has almost the same force as the expression Paul uses for himself when he says he was “set apart” (v.1). While it does not indicate actual condition (as opposed to position) of righteousness, the designation implies the holiness to which every child of God is called (Ro 6:19, 22). On the words “in Rome,” see Introduction, p. 23).
7b At length the apostle is ready to extend a greeting to his readers—“grace to you and peace.” Ordinary letters of that period usually contained a single word meaning “greeting” (as in Jas 1:1). Paul, however, is partial to terms with theological import. He desires for his readers a continuing and deepening experience of spiritual blessing that only God can bestow. “Grace” (charis) is above all the word that captures the essence of God’s favor toward sinners; “peace” (eirēnē, GK 1645) refers to the fruit of grace, a šālôm (GK 8934) that connotes ultimate well-being in every regard. It is important to note that the Father and the Son are the joint benefactors. While the NT contains several explicit statements of the deity of our Lord, in addition it has many that imply this deity, as here in the formulaic linking of God and Jesus.
NOTES
3–4 Paul probably makes use of a Christological formula not original with him but presumably known to the Roman church. This judgment is based on the absence of mention of the Davidic descent in the Pauline Epistles (2Ti 2:8 being widely regarded as deutero-Pauline), the unparalleled use of “the Spirit of holiness,” and likewise the use of ὁρίζω, horizō (“declare”)—a word attributed to Paul in Acts 17:31 (“appoint”) but not appearing in his writings—and the absence of any reference to the death of Christ. There are other examples of brief creedal statements in Paul (e.g., 1Co 8:6), and there is probably enough reason to warrant the conclusion in this case that the passage is pre-Pauline. But we cannot be certain. It is worth noting that in Acts 13:33–35 Paul is credited with emphasizing, in close connection with each other, three items found in Romans 1:3–4, namely, the sonship of the Messiah, his relation to David, and his resurrection from the dead. On these verses, see P. Beasley-Murray, “Romans 1:3f: An Early Confession of Faith in the Lordship of Jesus,” TynBul 31 (1980): 147–54.
5 See Don B. Garlington, “The Obedience of Faith”: A Pauline Phrase in Historical Context (WUNT 2.38; Tübingen: Mohr, 1991).
OVERVIEW
Still following the general format of the Greek letter, Paul proceeds to a proper introduction that includes thanksgiving and intercession in behalf of the readers, as well as indicating his hope of visiting them in the near future.
8First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the world. 9God, whom I serve with my whole heart in preaching the gospel of his Son, is my witness how constantly I remember you 10in my prayers at all times; and I pray that now at last by God’s will the way may be opened for me to come to you.
11I long to see you so that I may impart to you some spiritual gift to make you strong—12that is, that you and I may be mutually encouraged by each other’s faith. 13I do not want you to be unaware, brothers, that I planned many times to come to you (but have been prevented from doing so until now) in order that I might have a harvest among you, just as I have had among the other Gentiles.
14I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. 15That is why I am so eager to preach the gospel also to you who are at Rome.
COMMENTARY
8 The salutation has been unusually long, and now, instead of moving to his theme at once, the apostle lingers over introductory matters. Doubtless he felt the need of getting acquainted, so to speak, by unburdening his own heart about what his readers meant to him. It is a shining example of his pastoral concern mingled with gracious sensitivity in dealing with the saints.
First of all, Paul must express his thanks to God for his readers. This was customary, and in all of his letters, with the exception of Galatians, he includes an expression of thanks. He thanks God above all for the faith of the Roman believers (cf. Eph 1:15–16; Col 1:3–4; 1Th 1:3). He offers his thanks “through Jesus Christ,” the One on whom the gospel itself depends (cf. “the gospel of his Son” [v.9]). He furthermore thanks God for “all of you” because every Christian is important to Paul.
Not without reason Paul has become known in Christendom as “the apostle of faith.” To him, faith was the basic Christian virtue, and he was eager to commend it. Here the commendation is exceedingly generous, even hyperbolic: the whole world has heard of their faith (cf. 1Th 1:8). It was Paul’s habit to praise believers when this was in order. If rebuke had to be given, it would find a more ready reception if the way was prepared by heartfelt appreciation.
9–10 Paul’s statement about his thanksgiving is followed by a statement concerning his prayer—both intercession for them and a special plea that his hope of coming to be with them, providing it is God’s will, will be realized. The whole of Paul’s life was conditioned by the reality of God’s sovereignty. He refers to his preaching of the gospel as a matter of serving (latreuō, GK 3302) God “with my whole heart,” i.e., with his whole being. The word “serve” has the connotation of worship (the same root being used in the expression “spiritual act of worship” in 12:1) or being “a minister . . .with the priestly duty” (15:16).
But why should Paul find it necessary to summon God as his witness that he had been faithful in praying for the Roman believers? There are two reasons. For one thing, he had been praying “constantly” (cf. “at all times” in v.10). Paul prayed regularly for the readers, and they were never far from his mind. This seems almost too much to expect of a man who did not know most of them. Furthermore, as he will tell his readers later (15:25), he is about to leave for Jerusalem, and this could give the appearance of his not putting the visit to Rome high among his priorities. Here, as elsewhere, when Paul calls God as his witness, it is because the thing he is claiming may seem difficult to believe.
11–12 The apostle confesses to a great desire to see his readers, not simply that he might come to know them personally, but that he might minister to them. By “spiritual gift” (charisma, GK 5922) we are probably not to understand the more special charismatic gifts (the purpose “to make you strong” is not favorable to such a view), since Paul does not specify any particular gift and avoids the plural (cf. 1Co 12:1). Moreover, his own prominence in the contemplated bestowal hardly makes room for the specialized gifts of the Spirit (cf. 1Co 1:7). But no sooner has this sentiment been expressed than it is halfway recalled, being revised because it seems to suggest that blessing will flow only one way—from Paul to the church. So he alters his language to make room for mutual encouragement and upbuilding. Paul wants to underline that he shares a common faith with the readers and that he therefore can be on the receiving end as well as on the giving end. Verse 12 emphasizes this mutuality (dia tēs en allēlois pisteōs hymōn te kai emou, lit., “through the in-one-another faith, both yours and mine”).
13 As Paul had prayed constantly for the Romans, so he had planned many times to visit them, but again and again the plan had to be set aside. Rhetorically, the introductory words “I do not want you to be unaware” function to emphasize the following point (cf. 11:25; 1Co 10:1; 12:1; 2Co 1:8; 1Th 4:13). There is no intimation of satanic opposition, as in the case of the attempt to visit the Thessalonian church (1Th 2:18), so we are left with the supposition that his work in the East had involved him so completely that he did not see his way clear to break away for the projected trip to Rome.
His hope to have “a harvest” among his readers should not be interpreted narrowly, as though he is hinting that some in their ranks need to be evangelized. Probably we are to think in terms of the mutual upbuilding referred to in v.12. “The other Gentiles” indicates that Paul thinks of the Roman church mainly in terms of its Gentile membership.
14 Paul looks forward to his visit, but he also considers it an obligation. On what is this based? He has already laid the groundwork for such a statement by acknowledging that he is Christ’s servant (v.1) and that he has been given a charge to take the gospel to all peoples (v.5). In mentioning “to Greeks and non-Greeks [barbaroi, GK 975],” he seems to have in mind all humanity, Jewish and non-Jewish members of the human race. He is carrying forward the term he has just used at the end of the previous verse—Gentiles.
The Hellenistic writers Philo and Josephus tended to think of the Jews as a third group. Philo in particular had the concept that the Jews, with their special religious advantages, were destined to be the people who, by means of their universal faith, could unify these diverse groups. In classical and even in early Hellenistic times, the Greeks were prone to include the Latins among the barbaroi. But by the time of Paul this was no longer the case. The Romans had become the caretakers of Hellenic civilization. This being so, it is probable that in using barbaroi Paul had in mind the territory beyond Rome to the East, where he had worked, and to the West, where he soon hoped to go. At the same time, when v.15 is taken into account, it should be granted that he would not have to look beyond Rome itself with its diverse population to find representatives of both groups.
The “wise” are not being equated with the Greeks, for this would mean that non-Greeks are being dubbed “foolish,” which would be unwarranted. The wise are perishing in the midst of their worldly wisdom (1Co 1:18–21) and the foolish in their abject simplicity. Both need the gospel.
15 How heartwarming is the apostle’s attitude toward his obligation! Instead of considering it a burden he must bear, a duty he must carry out, he is “eager” to fulfill it. If one has the finest intellectual and formal preparation for preaching but is lacking in zeal, one cannot hope for much success. The call to preach and the need for the message together constitute the preacher’s compelling incentive to proclaim the message of salvation. On the words “also to you who are in Rome,” see Introduction, p. 23.
NOTES
14 In the word βάρβαροι, barbaroi, the first two syllables are the same, which points to the original force of this word as indicating a stammerer. Later it came to mean “non-Greeks,” i.e., those who did not use the Greek language. A further development was its application to uncivilized people, where it takes on the meaning of “savage,” which is the usual connotation of the word “barbarian” today.