Thomas Aquinas Commentary Romans 1:5-7

"through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name`s sake; among whom are ye also called [to be] Jesus Christ`s: To all that are in Rome, beloved of God, called [to be] saints: Grace to you and peace from God our Father and the Lord Jesus Christ." — Romans 1:5-7 (ASV)

1. After commending Christ for his origin and power, he now commends him for his generosity, which is shown by the gifts he bestowed on believers.

   He presents two gifts.

   One is common to all believers: the grace by which we are restored. We receive this from God through Christ. This is why he says, through whom we believers have received grace, as in, grace and truth came through Jesus Christ (John 1:17). He also says later, by whom also we have access through faith to this grace wherein we stand (Romans 5:2).

   For it is fitting that just as all things were made by the Word (John 1:3), so all things should be restored by the Word, as by the art of God Almighty. This is like an artisan who repairs a house using the same skill with which he built it: God was pleased to reconcile through him all things, whether on earth or in heaven (Colossians 1:20).

2. The other spiritual gift was given to the apostles. He touches on this when he says, and apostleship, which is the chief office in the Church: God has appointed in the Church, first, apostles (1 Corinthians 12:28).

   “Apostle” means “one who is sent.” For they were sent by Christ, bearing his authority and office, so to speak: as the Father has sent me, even so I send you (John 20:21)—that is, with full authority. This is why Christ himself is called an apostle: consider Jesus, the apostle and high priest of our confession (Hebrews 3:1). Therefore, through him as the chief apostle, or the primary one sent, the others secondarily obtained their apostleship: he chose twelve whom he called apostles (Luke 6:13).

   He presents the grace of apostleship as a preface, both because the apostles obtained their office not through their own merits but from grace—I am the least of the apostles, unfit to be called an apostle; but by the grace of God I am what I am (1 Corinthians 15:9)—and because apostleship cannot be worthily received unless sanctifying grace precedes it: grace was given to each of us according to the measure of Christ’s gift (Ephesians 4:7).

3. Then he describes this apostleship, first, from its purpose, when he adds, for obedience to the faith. It is as if he is saying: We have been sent for this purpose, to lead people to obey the faith.

   Obedience applies to things we can do voluntarily. In matters of faith, which are above reason, we also consent voluntarily, for as Augustine says, no one believes unless he wants to. Consequently, the following applies to matters of faith: but have obeyed from the heart that form of doctrine to which you were delivered (Romans 6:17). Concerning this purpose, it is said: I appointed you that you should go and bear fruit and that your fruit should abide (John 15:16).

4. Second, it is described by its extent when he says in all the nations, because they were sent to instruct not only the Jews but all nations: go, therefore, and make disciples of all nations (Matthew 28:19).

   Paul in particular had received a mandate for all nations, so the words of Isaiah apply to him: it is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the preserved of Israel: I will give you as a light to the nations (Isaiah 49:6). Yet the Jews were not excluded from his apostleship, especially those who lived among the Gentiles: inasmuch as I am an apostle to the Gentiles, I magnify my ministry in order to make my fellow Jews jealous, and thus save some of them (Romans 11:13–14).

5. Third, it is described by the completeness of its power when he says for his name, that is, in his place and with his authority.

   For just as Christ is said to have come in the Father’s name and had the Father’s full authority, so the apostles are said to have come in Christ’s name, as if in the person of Christ: what I have forgiven, if I have forgiven anything, has been for your sake in the person of Christ (2 Corinthians 2:10).

   Alternatively, these words describe its ultimate goal: that is, to proclaim his name without seeking any earthly reward for oneself. As it is said of Paul, he is a chosen instrument of mine to carry my name (Acts 9:15). This is why he urged all believers to do the same: do everything in the name of Jesus Christ (Colossians 3:17).

6. Fourth, it is described by his power over those to whom he was writing, who were subject to his apostleship. This is why he says among whom, meaning, “I count even you Romans, however lofty you may be, among those subject to my apostleship.” This is in keeping with the scripture: he lays it low, the lofty city; the foot of the poor—that is, of Christ—tramples it, the steps of the needy—namely, of the apostles Peter and Paul (Isaiah 26:5 and following). He also says, we were the first to come all the way to you with the gospel of Christ (2 Corinthians 10:14).

   He adds the called of Jesus Christ, in accordance with Hosea: I will call ‘not my people’ mine (Hosea 1:9). This can mean you are called so that you may belong to Jesus Christ, as is said later: those whom he predestined he also called (Romans 8:30). Or, it can mean you are called “of Jesus Christ” because you are named after Christ—that is, Christians, as in the account where the disciples were first named Christians at Antioch (Acts 11:21).

7. Next, the people being greeted are described. First, they are described by their location when he says to all who are in Rome.

   He writes “to all” because he sought the salvation of everyone: I wish that all were as I myself am (1 Corinthians 7:7). This is also because the Lord had said to him, you must bear witness also at Rome (Acts 23:11).

8. Second, they are described by their gift of grace, the beloved of God.

   This first mentions the primary source of grace, which is God’s love: he loved his people, all those consecrated to him were in his hand (Deuteronomy 33:3); and, not that we loved God first, but that he first loved us (1 John 4:10). For God’s love is not prompted by any goodness in a creature, as human love is. Rather, His love causes the creature’s goodness, because for God, to love is to will good to the one beloved. God’s love is the cause of all things: whatever the Lord desires, he makes (Psalms 135:6).

9. Second, he mentions their calling when he adds called.

   This call is twofold. One is external, as when Christ called Peter and Andrew (Matthew 4:18–19), while the other is internal, coming from an inner inspiration: I called and you refused to listen (Proverbs 1:24).

10. Third, he mentions the grace of justification when he says to be saints, meaning, sanctified by grace and the sacrament of grace: but you were washed, you were sanctified (1 Corinthians 6:11), to be “beloved by God, called to be saints.”

11. Next, the blessings he wishes for them are mentioned. These are grace and peace. Grace is the first of God’s gifts, because by it the sinner is made holy: they are justified by his grace as a gift (Romans 3:24). Peace is his final gift, which is completed in eternal happiness: he makes peace in your borders (Psalms 147:14). For perfect peace will exist when the will is at rest in the fullness of all good, a state that results from being free from all evil: my people will abide in the beauty of peace (Isaiah 32:18).

    Consequently, all the blessings that lie between these two are understood to be included.

12. Then he shows from whom these blessings are to be expected when he adds from God our Father. For every good endowment and every perfect gift is from above, coming down from the Father of lights (James 1:17), and the Lord bestows grace and glory (Psalms 84:11).

    He adds and from the Lord Jesus Christ because, as it is said, grace and truth came through Jesus Christ (John 1:17), and Christ himself says, my peace I give to you (John 14:27).

13. The phrase God our Father can be understood to refer to the whole Trinity. The Trinity is called “Father” because names implying a relationship to the creature, such as Creator and Lord, are common to all three persons.

    However, he adds and from the Lord Jesus Christ not to imply that Christ is another person distinct from the Trinity, but to emphasize the human nature through whose mystery the gifts of grace come to us: through whom he has granted to us his precious and very great promises (2 Peter 1:4).

    Alternatively, it could be said that the phrase from God our Father refers to the person of the Father, who is properly called the Father of Christ but is called our Father by appropriation: I am ascending to my Father and your Father (John 20:17).

14. Then the person of the Son is indicated when he says, and from the Lord Jesus Christ. The person of the Holy Spirit is not explicitly mentioned, because He is understood to be present in His gifts of grace and peace. He is also understood whenever the Father and the Son are mentioned, for He is their union and bond.