Expositor's Bible Commentary Commentary Romans 1

As in all his letters, Paul uses his Roman name (cf. Acts 13:6–12). His relation to Christ is primary, so to express his attachment to his Lord he uses the term “servant” (GK 1528). In Israel the citizenry regarded themselves as servants of their king. This same word is used of Christ in relation to the Father . By beginning in this fashion, Paul is putting himself on the same plane as his readers; he does not seek to dominate them.

The word “apostle” (GK 693) sets forth his authority as Christ’s appointee— his right not only to preach the Gospel (believers in general can do that) but to found and supervise churches and to discipline them if necessary. But this authority carries with it responsibility, for he must give account of the conduct of his mission (1 Corinthians 4:1–4).

Paul has been “set apart” ever since his conversion (Acts 9:15; Galatians 1:12) for the Gospel of God. As a Pharisee he had been set apart to a life of strict observance of Jewish law and custom. Now his life’s work is to further the Gospel, the Good News that God has for all humanity.

Before the historic events providing the basis for the gospel message unfolded, God “promised” the Good News in the prophetic Scriptures. Promise means more than prophecy, because it commits the Almighty to make good his word, whereas a prophecy can be merely an advance announcement of something that will happen. The concept of promise permeates this letter (4:13–25; 9:4; 15:8). The reference to “the Holy Scriptures” prepares the reader for rather copious use of the OT, beginning with 1:17.

The Gospel centers in God’s Son, who had this status before he took on a “human nature” and who, in becoming human, became not only an Israelite (9:5) but a son of David (Matthew 1:1; Acts 13:22–23; 2 Timothy 2:8), a qualification he needed as Messiah (Isaiah 11:1). By beginning with the sonship, Paul guards against a heretical adoptionist Christology. The period of Christ’s earthly life and ministry was followed by another phase—that which resulted from his resurrection. “With power” most likely belongs not with “declared” but with “Son of God,” indicating the new quality of life Jesus had after his resurrection (Colossians 1:29).

“Spirit of holiness” is an expression that means “Holy 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 resurrection to have successfully endured the tests and trials of his earthly life. By resurrection he has become a life-giving spirit (1 Corinthians 15:45).

Appropriately, Jesus Christ is now described as “our Lord” (GK 3261).

Though this title was fitting during his earthly ministry, it attained more frequent use and greater meaning following the resurrection (Acts 2:36; Acts 10:36; Romans 10:9). It is notable that in this initial statement about the Gospel nothing is said concerning the redeeming work of Christ, which is reserved for later consideration (3:21–26; 4:25; 5:6–21). It was the infinite worth of the Son that made his saving work possible.

The Gospel centers in God’s Son, who had this status before he took on a “human nature” and who, in becoming human, became not only an Israelite (9:5) but a son of David (Matthew 1:1; Acts 13:22–23; 2 Timothy 2:8), a qualification he needed as Messiah (Isaiah 11:1). By beginning with the sonship, Paul guards against a heretical adoptionist Christology. The period of Christ’s earthly life and ministry was followed by another phase—that which resulted from his resurrection. “With power” most likely belongs not with “declared” but with “Son of God,” indicating the new quality of life Jesus had after his resurrection (Colossians 1:29).

“Spirit of holiness” is an expression that means “Holy 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 resurrection to have successfully endured the tests and trials of his earthly life. By resurrection he has become a life-giving spirit (1 Corinthians 15:45).

Appropriately, Jesus Christ is now described as “our Lord” (GK 3261).

Though this title was fitting during his earthly ministry, it attained more frequent use and greater meaning following the resurrection (Acts 2:36; Acts 10:36; Romans 10:9). It is notable that in this initial statement about the Gospel nothing is said concerning the redeeming work of Christ, which is reserved for later consideration (3:21–26; 4:25; 5:6–21). It was the infinite worth of the Son that made his saving work possible.

Now the apostle returns to his responsibility to proclaim the Good News (cf. v.1). Two problems present themselves here, 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. Could he be referring to other apostles, of whom the Roman believers must have heard? This is a possibility. The problem is complicated by the mention of the intended sphere of labor—“among all the Gentiles.” This wording tends to limit the “we” to Paul as a literary plural, 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” can equally be rendered, “all the nations” or “all peoples” (cf. Matthew 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 to decide this question.

The desired response to the gospel message is “obedience that comes from faith” (16:26 on obedience and 1:16–17; 10:17 on faith). Paul’s readers were not called, as he was, to apostleship; they were called “to belong to Jesus Christ” and to be “saints” (GK 41), the common term designating believers. This term has almost the same force as the expression Paul uses for himself—“set apart” (v.1). It carries the aroma of holiness to which every child of God is called (6:19, 22).

Finally the apostle is ready to extend a greeting to his readers—“grace and peace.” Ordinary letters of that period usually contained a single word meaning “greeting” (cf. James 1:1). Paul, however, is partial to terms with theological import. He desires his readers to have a continuing and deepening experience of spiritual blessing that only God can bestow. Father and Son are the joint benefactors. People may long for grace and peace, but only God can grant such gifts. The rich meaning of these terms will emerge as Paul uses them in the body of his work.