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Romans 1:1-7
We have begun to get a little bit of perspective on this letter that Paul wrote to the believers in Rome.
It would seem that the assembly there had come into being sometime after Pentecost, the good seed of the
Word of God having been planted by the pilgrims that returned from Jerusalem, then watered by itinerant
prophets and teachers who came to Rome over the years. This means that the assembly in Rome had been
in existence for somewhere around 20-25 years by the time that Paul was writing to them.
We have learned that, although the assembly would have initially been composed mostly of Jewish
believers, there would have been some Gentile believers in the assembly, also proselytes and God-fearers,
who would have heard the gospel being shared in the synagogues.
As the number of believers grew, they would have begun to meet in homes, as they did in other cities, and
most likely been a mixture of both Jews and Gentiles though their cultural distinctions and customs
would still tend to keep them separate, in themselves apart from the light of Gods thinking.
But not only would the Jewish and Gentile believers have viewed themselves as separate they would have
considered themselves as separate, and better than their brethren each group considering themselves
superior to the other.
This tendency would be exacerbated by the forced separation of the Jewish and Gentile believers when the
emperor Claudius expelled all Jews from Rome, in 54 AD. For five years, the Jewish believers from Rome
were scattered around the Mediterranean region. For five years, the church at Rome was exclusively
Gentile and only Gentile believers were being added to it daily.
Then Claudius died, the edict was repealed and the Jewish believers began to return to Rome. Paul was
writing to them three years after the Jews were permitted to return. The assembly in Rome would have
been in the process of the Jewish and Gentile brethren becoming reacquainted.
The Jewish believers would have regarded their Gentile brethren as a little too free, living as they were
apart from the Law. They would have been intent on resuming their role as teachers to the Gentiles, with
their knowledge of the Scriptures.
But the Gentile believers, having flourished without their Jewish brethren, and without the Law, would
have been inclined to value their Jewish brethren less than they had, in the past. In fact, they would have
felt that, far from them keeping the Law, their Jewish brethren should actually be free of it, also.
This is the undercurrent in the assembly to which Paul is writing. Do you think that Paul knew what was
going on, in Rome? Of course he did.
Beside the content of his letter bearing witness to this fact, we have to remember that Paul had a large
number of contacts in Rome, as we saw last week in chapter 16. Many of these would have been like Paul,
itinerant preachers, who were coming and going. Paul definitely knew of the situation in the Roman
assembly.
But is Paul writing to them, on that subject? And is that the driving force behind why he is writing to
them? No. Paul did not establish this assembly; he had never been to Rome. He viewed this assembly as
the work of others; not his own work (Rm 15:20). The members of the assembly are only directly
addressed by Paul at the very beginning and end of the letter.

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If this was one of the assemblies that Paul established, and if he was addressing this issue specifically, it
would occupy the bulk of his letter to them. But instead, we find that the letter is primarily a written record
of the gospel; in particular, the transformative power of the gospel, on the individual. And as the gospel is
the great unifier and equalizer of men, Paul knows that the gospel is the answer to the divisiveness within
the Roman assembly.
The reason that Paul is writing the letter to them now is that for the first time, Paul can see he may be free
to come to Rome, to visit the believers there (Rm 1:1013, 15:22-24, 28-32). He is sending his letter on
ahead of his visit, as a means of introducing himself to this established assembly, of reassuring them
concerning his message, the gospel of Christ, and of reminding them of the significance of the gospel, for
the edification of that assembly.
Now we are ready to begin Pauls letter to the Romans. Well read the first seven verses together the
prescript of the letter which is as far as well get today. This is one long sentence, in the Greek.
[Read Romans 1:1-7]
You may remember that in ancient letters, the prescript, or opening of the letter records the author of the
letter, and the one or ones to whom he is writing. It usually is very short: First, the senders name; then,
to the recipients name; then, Greetings. You may have noticed in some of Pauls other letters that
his prescripts can be a little longer. But this is his longest one by far, occupying seven verses.
Why is it so long? Does Paul go on and on about himself, about his credentials, to establish his authority?
He does establish his authority, but only in one verse, the first one.
Does Paul go on and on about the Roman assembly, perhaps giving a synopsis of their history? No it
would have been nice if he did, as we would know more about them! But Paul contains his address to them
in the sparse words of verse 7.
So what is the rest of the prescript about, in verses 2-6? Its about the gospel; specifically, about the One
who is the heart of it, Jesus Christ our Lord, and about the spread of the gospel among all nations, including
its spread to Rome.
It would seem that Paul cant even wait to get into his letter, before presenting the gospel to his readers; and
he does so in a most extraordinary way.
But before we get to the gospel, lets look at how Paul first presented himself to the believers in Rome.
v. 1 Although Paul certainly names himself as a bondservant in other letters, he does so only one other time
in the prescript of the letter. Most often, Paul starts by saying that he is an apostle, reminding the readers of
his authority in Christ. But to the Roman believers, who do not know Paul personally, he describes himself
first as a bondservant.
The word bondservant in the Greek is the general word for a slave; one who is, involuntarily, in a
permanent relation of servitude to another. But Paul intends the word to be taken metaphorically, referring
back to the OT concept of the bondservant.

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You may remember that the bondservant was a slave who freely, willingly made the one-time choice to
commit himself to the service of his master forever (ex 21:5, 6). So the bondservant was a voluntary slave,
who expressed no will of his own, but was always obedient to the will of his master, because he was
devoted to his master. His service was exemplary, because he was motivated purely by love for his master.
And who was that Master, for Paul? Verse 1 Jesus Christ.
So Pauls position, as a humble bondservant, is now elevated, because of the One whom Paul serves. It is a
position of devotion and service, but also a position of dignity, and honor. Thats the position of everyone
who has believed into Christ; we choose to receive Him as our Lord, and in so doing, we become His
willing, devoted, obedient bondservants; a position of greatest dignity and honor, because of the Master we
serve.
So Pauls first introduction of himself to the Roman believers is as a fellow bondservant of Jesus Christ.
But his next statement reflects his special calling. Notice in verse 1 that the words to be are in italics,
which means they are not in the original Greek manuscripts.
Paul was not called to be an apostle; nor was he called an apostle, in the sense that hes called by that
title. The word called is an adjective in the Greek, describing apostle. Paul is a called apostle; a called
apostle of Jesus Christ; Jesus has appointed him.
In naming himself as a bondservant, Paul makes it clear that he is not writing based on his own authority.
In naming himself as a called apostle, he shows further that he did not assume the office of apostle, but has
been set apart to it by the authority of Jesus. This is a divine calling. Pauls office, then, and the work that
emanates from it, flow from the authority of Jesus Christ Himself the Lord of both Paul, and the believers
to whom he is writing.
The Greek word for apostle carries the meaning of one who is sent. It refers to one who is an
ambassador, or messenger for another; who has been sent to execute a commission.
Twelve apostles (minus Judas Iscariot, plus Matthias) were specifically chosen by Jesus Himself (Lk 6:1316), and commissioned to share the gospel with all nations (Mt 28:18-20). These were eyewitnesses to
Jesus resurrection (Acts 1:22).
This Greek word can be used with this distinctive meaning. But we see that the word is used in Scripture
also with a more general sense, referring to those whom the Spirit sends out to share the gospel, such as
Barnabas and Timothy. You may remember from last week that Paul even mentions a husband-and-wife
team, Andronicus and Junia, who are of note among the apostles, giving them that title in the more general
sense, as missionaries (Rm 16:7).
When Paul names himself a called apostle, is he meaning it more generally, or in its distinctive sense, like
one of the Twelve? He means it in its more distinctive sense.
Remember that Jesus appeared to Paul on the road to Damascus, as the risen Lord, in glory (Acts 9:3-6, 1
Cor 9:1), making Paul an eyewitness to the resurrected Jesus. And Jesus commissioned Paul, as His
eyewitness, which Paul disclosed in his hearing before King Agrippa.
Turn to Acts chapter 26. This was after Paul was falsely accused and then arrested in Jerusalem. He was
imprisoned in Caesarea for two years, during which time two Roman governors heard his case, but would
not issue a judgment for fear of the Jews rioting.

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After Paul appealed his case to Rome, Herod Agrippa also got a chance to hear him. Paul used each of his
hearings as an occasion to proclaim the gospel. In this passage, Paul was giving his personal testimony to
Agrippa, and relates the commission Jesus gave to him.
[Acts 26:15-18]
v. 15 You can see that Paul is recounting the events on the road to Damascus, as we read two weeks ago in
Acts chapter 9. But then Paul gives additional detail here, not mentioned there.
v. 16-18 So the Lord Jesus chose Paul as his servant, to be a witness. In verse 16, the witness is to both
the things which you have seen the risen Christ and of the things which I will yet reveal to you the
future revelation that Jesus will make to Paul, concerning Himself.
For this purpose, Jesus opened the understanding of Paul, as He did His other disciples (Lk 24:45); Paul
spent three years in Nabatean Arabia, where God revealed through the Spirit His Son in Paul (When it
pleased God . to reveal His Son in me, that I might preach Him among the Gentiles, Gal 1:15-18). This
revelation showed how Jesus was the fulfillment of all the OT Scriptures concerning Messiah.
[Return to Romans 1]
You can see that Paul was an apostle, in the sense of the Twelve. He was called by Jesus, was an
eyewitness to the resurrected Lord, and was sent out to preach the gospel specifically, to the Gentiles,
although that does not mean it was to the exclusion of the Jews. As Paul described himself elsewhere, he
was an apostle who was born out of due time (1 Cor 15:1-9).
Paul was an apostle by the direct appointment of Jesus, and he makes frequent mention of the fact in his
letters, to establish the authority by which he is addressing the various assemblies; he has been dispatched
under the authority of Jesus (Jn 20:21).
Finally in verse 1, Paul says he was separated to the gospel. Notice that Paul qualifies gospel with of
God. You may think, that would be obvious; but the Greek word for gospel simply means good news,
and was in fact quite a common term, in the imperial capital.
Whenever anything favorable happened relating to the emperor, heralds would go out and announce the
good news to the citizens. Good news the emperor had borne an heir. Good news the emperor had
victory in war. Paul wanted to be sure to distinguish his good news from the kind that the people were
always hearing about, in Rome. This was not mans good news, but Gods good news, for man.
Paul mentions his separation to the gospel of God. Did Paul separate himself? No. Who separated him?
The Lord did. Again Paul was emphasizing that he was selected by the Lord to labor in the gospel.
What we see is that as Paul introduces himself to the believers in Rome, he is establishing his relationship
to them based on his relationship in the Lord his obedient position as the Lords bondservant, his
authoritative office as Jesus apostle, and his separation to the Gods work; to spreading the gospel.
Now, the believers in Rome did not know Paul. But do you think they knew of him? Certainly they did.
Remember that several of Pauls fellow-workers were currently in Rome, including Priscilla and Aquila,
with whom Paul labored for a year and a half, in Corinth (Acts 18:1-3, 18) and also later in Ephesus (1 Cor
16:19).

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The assembly in Rome knew who Paul was. But in that Paul was contacting them for the first time, he uses
the occasion of his introduction to also establish who he was, in Christ.
With the mention of the gospel, Paul feels compelled to elaborate on it.
v. 1b-2 Paul is saying that God promised the gospel before, through His prophets in the Holy Scriptures.
The OT contains over three hundred prophecies concerning the Messiah, most of which have been fulfilled
in the first coming of Jesus to the earth (the rest will be fulfilled in His Second Coming).
Now, why do you think that Paul is making this statement, here? Remember that there are still quite a
number of Jewish believers in the Roman assembly.
By this time, Paul already had a false reputation among the Jews even with some Jewish believers that
he preached against the Jews, against the Law, and against the temple (Acts 21:20-21, 28).
So as Paul mentions the gospel he preaches, he immediately seeks to allay Jewish concerns regarding his
message. He authenticates the OT Scriptures, confirming his view of them as the inspired word of God
the Holy Scriptures.
And Paul indicates that what is proclaimed in the gospel is actually a fulfillment of that which God had
promised and foretold, concerning the Messiah, the Christ, in those Scriptures. We will see time and again
in this letter that Paul uses the OT Scriptures to make his case concerning the fulfillment of Gods purposes
in Jesus.
Now Paul makes a clearly inspired statement about the One who is the subject of the good news. This is a
synopsis concerning Christ in His first coming, remarkable in its simplicity and depth.
v. 3-4 concerning relates back to verse 1, the gospel of God. The gospel of God concerns His Son. In
the Greek, Jesus Christ our Lord is actually at the end of verse 4.
So the reading is more literally, [the gospel of God] concerning His Son, who was born of the seed of
David, according to the flesh, and declared the-Son-of-God-in-power according to the Spirit of holiness, by
the resurrection from the dead: Jesus Christ our Lord.
On the surface of things, we can see that there is a certain symmetry between verses 3 and 4. Verse 3 relates
to the descent of Jesus to the earth, to accomplish His work. Then verse 4 speaks of His ascent from the
grave, having accomplished His work.
There is also some parallel construction, within the two verses. If you look at the bottom of your word
sheet, you can see this parallelism. In verse 3, we read, born of the seed of David; which is parallel to the
thought in verse 4, declared the-Son-of-God-in-power. Again, in verse 3, we have, according to the
flesh; and in verse 4, according to the Spirit of holiness. The end of verse 4 stands prominently apart
from this parallel construction.
Through this profound description of the incarnation and the resurrection of Jesus, Paul is presenting to his
readers in a concise statement the heart of the gospel, showing the greatness and wonder of Christs
accomplishment.

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In verse 3, who was born is a participial clause, which assumes the preexistence of the Son. Unlike men,
who come into existence, the Son of God always existed; He is an eternal being, Spirit being of Deity.
But a change of existence took place, as the Son of God came to earth in a body of flesh. Deity took on
human form, in the God-man, Jesus.
Paul says that Jesus was born of the seed of David, according to the flesh. This is to say that Jesus was a
descendant of David; of the line of David. Now, how could it be that Jesus was a physical descendant of
David? He was, through His earthly mother, Mary.
The gospel of Matthew tells us that that which was conceived in Mary was of the Holy Spirit (Mt 1:20); but
that Life, conceived of the Spirit, was conceived into the human egg of the virgin, Mary.
Matthew records that Mary was with child of the Holy Spirit (Mt 1:18); Luke says that Mary would
conceive in her womb, and bring forth a Son, Jesus (Lk 1:31). Jesus was the seed of David through His
mother, Mary, who herself was a descendant of David, as seen in the record of Lukes genealogy of her (Lk
3:23-31); the seed of David, according to the flesh.
Gods Son was born the seed of David, but He was declared the-Son-of-God-in-power according to the
Spirit of holiness, by the resurrection from the dead; according to the working of Gods mighty power,
through the Spirit (Eph 1:19, Heb 9:14). The word declared in this verse is horizo in the Greek. Its
where we get our word horizon from. The word actually means to mark out definitely or to fix a
boundary; to distinguish.
Just as the horizon serves as a clear line of demarcation, distinguishing earth from the sky, so the
resurrection of Jesus clearly distinguishes Him from the rest of humanity.
Jesus, the seed of David, was the Seed-grain that fell into the ground and died, in order to reproduce much
grain (Jn 12:24). Within the human body of Jesus was Life Life Everlasting; the power of an endless life
(Heb 7:16).
That power was released through the death of the Seed-grain, Christ. In Jesus being raised from the dead,
He brought forth Life in which death has no part, in His glorified body.
That body of glory distinguishes Jesus from the rest of humanity. He has taken a body over into eternity,
with everlasting Life, through His resurrection from the dead. Here is the-Son-of-God-in-power the
exalted, glorified Lord; the preeminent firstborn from the dead (Col 1:18, Rev 1:5).
But there is yet another layer of meaning to what Paul is saying here, which we begin to see through some
of the words he chooses. Why does Paul choose to mention that Jesus was born of the seed of David,
according to the flesh? Why doesnt he simply say Jesus was born in a body of flesh, to indicate His
humanity; or that He was born of the seed of Abraham, to indicate that He was born a Jew?
You can see that Paul must be intending to point to Jesus as the heir to Davids throne. It was well known
to the Jews through their Scriptures that their Messiah would be born a son of David.
The most significant passage concerning this is found in Second Samuel chapter 7. David had just been
anointed as king, the kingdom having been united under him, and the ark of the covenant had been brought
up to Jerusalem.

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[Second Samuel 7:1-17]

v. 1-2 David was observing that he himself resided in a solid, permanent house, a palace, while the ark of
God, where the presence of the LORD dwelt, was a tent dwelling; a temporary structure. You can see that
David is thinking he should build the LORD a permanent house; a temple.
v. 3 Nathan could see what David intended to do, and thought, in himself, that the LORD would approve
so Nathan told David to go ahead. Nathan was still learning to be the LORDs mouthpiece; here he was his
own. But the LORD had different thoughts.
v. 4-7 What the LORD is saying is that, if He wanted a house, He would have requested one. The LORD did
not have a house, because He dwelt in the midst of His people. As they moved about, He moved about with
them.
v. 8-11 The LORD shows that He is the One who is the initiator. The LORD took David from following his
sheep, making his ruler over Israel. The LORD defeated Davids enemies and made his name great. The
LORD appointed land to His people Israel, and would plant them there, and give them rest from their
enemies.
So as the initiator, the LORD does not accept Davids offer to make Him a house. In fact, He would allow
Davids son Solomon to build Him a house the temple in Jerusalem and the LORD would give the pattern
to David.
But meanwhile, the LORD simple acknowledges here the pure motive in Davids heart, to build the LORD a
house; and the LORD turns that motive around, into a blessing that He bestows upon David; the LORD once
again, taking the initiative.
David would not build the LORD a house; the LORD would make David a house. Now, this is a play on the
Hebrew concept of a house. A house could mean a structure; or it could mean a family; descendants, and
for a king, a dynasty, which was the LORDs meaning, here.
Now, as the prophecy continues to unfold, and the LORD speaks about a certain Seed of David, it is apparent
He is not speaking about Davids son Solomon here, because the throne of the Seeds kingdom would be
established forever. This Seed of David, with His forever throne, could only pertain to a forever living
being.
v. 12-13 This is a descendant that will come at some indeterminate time after the death of David. The
LORD says that He will set up this Seed of David after him. Set up in the Hebrew means to raise up or
establish.
Peter referred to this prophecy on the day of Pentecost, saying that God swore an oath to David that of the
fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne. Peter then said
that David foresaw that the LORD was speaking of the resurrection of the Christ; that would be the raising
up of Christ to the throne (Acts 2:29-32).
Paul also referred to this prophecy as he addressed some Jews in Pisidian Antioch, saying of David, From
this mans seed, according to the promise, God raised up for Israel a Savior, Jesus, indicating that the
resurrection of Jesus was the fulfillment of this promise (Acts 13:23, 33).

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So the Jews understood from this prophecy that this Seed of David would be their Messiah, the Christ, who
would have an everlasting kingdom. Peter and Paul then revealed the fulfillment of this prophecy: that
Christs resurrection proved He is the Messiah, and secured His ascendancy to Davids throne.
The Christ would build a house for the name of God. Although it is true that Christ built up His body of
believers a spiritual house (1 Pet 2:5), this OT passage is referring to the house of Israel (Zech 6:9-15).
When the angel Gabriel came to Mary, he said that Jesus would be called the Son of the Highest, and that
the Lord God would give Him the throne of His father David. He would reign over the house of Jacob
forever Israel and of His kingdom there would be no end (Lk 1:32-33) clearly mirroring this prophecy.
The prophecy then continues in a slightly new direction.
v. 14-17 The first portion of verse 14 I will be His Father, and He shall be My Son is quoted by the
author to the Hebrews, who specifies that it pertains to the Son of God, Jesus Christ (Heb 1:5).
The latter half of verse 14 presents difficulties in English. Most translations say something that indicates
the Seed committing iniquity, which is not possible, as this is a prophecy concerning Christ.
Without going into the tedious linguistic details, such translations do not fit the Hebrew well; its not a good
fit. A better fit, both linguistically and in the context, is found in Clarkes commentary, as seen at the
bottom of your word sheet.
Even in His suffering for iniquity, I will chasten Him with the rod due to men, and will chasten Him with
the stripes due to the children of Adam.
This Seed of David would suffer for iniquity; not for His own, for He had none. He would suffer for the
iniquity of others; for the sins of mankind.
This immediately evokes Isaiahs prophecy concerning Christ: He was wounded for our transgressions,
bruised for our iniquities, the chastisement for our peace was upon Him, and by His stripes we are healed
(Is 53:5). The LORD has laid on Him the iniquity of us all (Is 53:6c). This Seed of David would die in
mens stead; here is the Substitute, Christ.
The word mercy in verse 15 is the Hebrew word for Gods covenant faithfulness. The LORDs covenant
faithfulness would not depart from this Seed of David, because He would be faithful to the LORD.
Remember that the LORD cut off Saul and his dynasty, because of Sauls unfaithfulness to the LORD. The
Spirit of the LORD left Saul, meaning Saul no longer had the Spirits anointing, His empowerment, as the
LORDs appointed king (1 Sa 16:14). Saul lost that anointing because of his disobedience (1 Sam 15:11, 19,
26, 28).
The Son of God, the Seed of David, would be perfectly obedient to the will of His Father, and so would be
His forever King. Keep this anointing of the king in mind for later.
A survey of the gospel records clearly shows that the Jews knew that this Seed of David would be their
Messiah; it became one of their titles for Him (Mt 22:42, 45 Jn 7:42). What did the Jews proclaim when
Jesus came into Jerusalem on a donkey? Hosanna to the Son of David (Mt 21:9, 15). They were
acknowledging Jesus as their Messiah, the King of Israel.
[Return to Romans 1]

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So we can see that Paul was very intentionally referring to Jesus as the Son of God, born of the seed of
David, to indicate, particularly to his Jewish audience, that Jesus is the Messiah.
And just as David recognized that the resurrection of the Christ would be His ascendancy to the throne, so
Paul lays it out in verse 4: Jesus was distinguished as the Son of God with power according to the Spirit of
holiness by His resurrection. The Spirit of holiness is not used elsewhere in Scripture for the Holy Spirit,
but it was a common Jewish name for the Him.
The writer to the Hebrews opens up the meaning of this distinguishing of Jesus according to the Spirit.
Turn to Hebrews chapter 1. The writer was demonstrating to his Jewish audience that the Son of God,
Jesus, has been exalted above the angels of God. Here he quotes Isaiah, who had prophesied concerning
the Son.
[Hebrews 1:8-9] Notice the One on the throne is God, and the One who has anointed Him is God. We
have God the Father and God the Son.
The Father is anointing the Son with the oil of gladness, considered an emblem of the highest honor; this
is Jesus, receiving the Spirits anointing as the King; the heir to Davids throne.
The OT also bears witness to Messiahs ascent to the throne. Turn to Psalm 2. This psalm speaks of the
last days, when the nations will unite against the LORD and His anointed One His Christ.
[Psalm 2]
v. 1-3 These are the nations, rebelling against the rule of LORD and His Christ over them. The LORD laughs
at the absurdity of it all; they want to cast off His restraints, the One who has their best interests in mind,
who knows whats good for them.
v. 4-6 The LORD indicates that He has already set His King in Jerusalem its as good as done, in the plan
of God.
v. 7-8 Paul indicates elsewhere that the today of which the LORD was speaking was the day He raised
Jesus from the dead (Acts 13:33).
In His resurrection, Jesus was begotten brought forth from the dead, as the Son-of-God-in-power. He
ascended to the right hand of the throne of God the position of power and authority and honor, in heaven.
And we see here that the throne of David is also His the throne of the earthly kingdom and time will
soon reveal this reality.
v. 9-12 Jesus will rule over the earth with absolute righteousness and justice. Those who do not submit to
Him will perish, but those who do will be blessed.
[Return to Romans 1]
What Paul is showing here is that Jesus was born the seed of David He was born the Messiah of Israel,
the heir to Davids throne. But in His resurrection, as we see Jesus distinguished as the Son of God in
power, we see the anointing of the Spirit upon Him the Spirit of holiness.

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10

This is no less than the coronation of the King. And Jesus is not just the King of Israel; He is the King of
kings, and Lord of lords; the ruler of all nations. Paul is showing that the resurrected Jesus is Lord of all
of both Jews and Gentiles. In this simple, profound statement concerning Jesus, Paul has embraced both
Jew and Gentile equally under His exalted reign.
Its hard to continue after seeing such a vision of glory but well just look quickly at the last few verses of
the prescript.
v. 5-6 Grace here is the standard Greek word charis, meaning unmerited favor; but looking at how it is
coupled with apostleship, we can surmise Paul means grace in the sense of a spiritual grace charisma.
Paul is continuing with his thought of the authority invested in him by Jesus, who has graced him with the
spiritual grace of apostleship as he has others (we).
Here the term apostle has its broader meaning, as a missionary who shares the gospel. The purpose of
gracing Paul and others in this manner is so that the name of Jesus can be brought into all nations; the
gospel of Christ, shared and believed so that men can be obedient to the faith and be saved.
One of the places this had been done was in Rome. God called the people of Rome to Himself, through the
preaching of the gospel; those who responded are the believers to whom Paul is writing; they are the
called. The called always refers in Pauls writings to those who answered the call of God, to become a son
of God.
Paul continues in the prescript, naming those to whom the letter is addressed, and expressing his greetings.
v. 7 The words to be, in italics, are not in the original Greek; its just called saints. Just like in verse 1,
where we read Paul was a called apostle, the believers in Rome are called saints; theyre called ones. What
does saint mean? A holy one; a set apart one. Believers are no longer sinners; they are saints, by virtue of
being sanctified by the Lord Jesus. Theyve responded to the call of God, and are now set apart to Him, as
His beloved sons.
A form of the word grace was the standard greeting in Gentile letters; peace was the Jewish form of
greeting. So in his combined expression, Paul is again embracing both. Pauls greetings are from the
Father and the Son. What about the Spirit? Well, theres no need to send His greetings; they have the Holy
Spirit dwelling in them.
As he does in all his letters, Paul takes a standard greeting and elevates it to new meaning, based on Christ.
Paul extends to the believers in Rome grace and peace, because through faith in Jesus, God has bestowed
on them the unmerited favor of His salvation, and they have peace with Him.
Two weeks: Read chapter 1, 15:14-33, Habakkuk