Romans Commentary (Hardback)

Chapter One

Romans 1:1-17

Paul addresses his letter to all in Rome (v. 7)-that is, to everyone associated with the body of believers residing in that city. The original Greek includes an extra word for emphasis that is omitted by most modern translations. The literal text reads "to all those being (Greek, ousin) in Rome." We hardly can imagine what it meant for these new believers to be in this place. Rome was the capital city of the Empire, the hub of Western civilization in Paul's day. If a person living in the first century, or even today, were to think of political power or cultural elegance, the eternal city where the Caesars ruled certainly would come to mind. The Roman Empire was the standard by which everything else was judged. Historians describe this particular era in history using the words Pax Romana, "the peace of Rome." Military legions of the Caesars established a political stability that extended from the ocean shores of Spain to the foothills of the Himalayan mountains in India. Although many conquered nations resented the ever-present soldiers and the high taxes they imposed, who could deny that Rome was the power to be reckoned with in every aspect of life.

Yet here in this most strategic place, at this pivotal moment in history, a small cell of followers were being in Rome. Paul is rightfully concerned that the corrupting influences of Rome might have a detrimental impact upon these believers. For that reason, he expresses his eagerness to come and make [them] strong (v. 11). But Paul is equally confident that the presence of these Christians in Rome can have a powerful impact for good upon the Empire (and history records that they did!). So he boldly asserts, I am not ashamed of the gospel, and then proceeds to lay out clearly what that gospel is and how it brings about the salvation of everyone who believes: first for the Jew, then for the Gentile (v. 16), including the Romans!

1. PAUL'S TITLE 1:1

The opening salutation of this letter follows the pattern of Paul's other letters, indicating who the author is, the recipients of the letter, and an opening word of blessing. In this letter, Paul uses his Greek name and two distinct designations to identify his role in the Kingdom-a servant of Christ Jesus, called to be an apostle. The first title speaks of Paul's lowly status and submission to the Master; the second describes his authority and role of leadership in the church.

All believers must be servants of Jesus Christ, first and foremost. Paul even goes beyond the frequently used "servant" (deaconos) to use the word for "slave" (doulos). With only one exception (2 Timothy 2:24), Paul uses only this word to describe persons who are actually owned by human masters, or to describe himself, bound in a similar relationship to his Lord.

This word and the relationship it describes are unsettling to our modern patterns of thought. We place high value on our personal freedom and our inalienable human right to liberty. We are tempted, therefore, to explain the use of this word as a cultural limitation of Paul, who lived in a time and society where almost one-third of the inhabitants of the Empire were slaves. But any contemporary substitute that we might suggest reduces the deep sense of ownership and obligation implied in the word slave. Paul does not hesitate to describe himself as having been purchased and, therefore, owned by Christ (1 Corinthians 6:20). And, while the Master is good to His slaves-even identifying himself as both a Master and a friend (John 15:15)-He nonetheless demands our full obedience and loyalty. If the Lord of life, who shares equality with God, was willing to empty himself and take on the form of a servant (Philippians 2:6-7, using the same word Paul uses here!), how could we, as Christ's followers, do anything less?

But, lest this humility in the presence of Paul's Master be misconstrued by his hearers and critics, Paul immediately asserts his right to speak with authority to the Roman Christians by reminding them of his call to be an apostle. During his ministry, Paul repeatedly had to counter challenges to his leadership in the church. There were those who questioned his authority because of his earlier sins of persecuting the church. Some claimed that by these actions, Paul had forfeited his right to assume a position of leadership. Others challenged him because of his unconventional approach to evangelism, in which he bypassed the rituals and traditions of Judaism to preach the good news of salvation by faith directly to Gentiles. Still others wanted to reserve the highest authority for those apostles who were a part of the Twelve and had been called by Jesus during His ministry in Galilee. Paul addresses all of these objections in his letters, but here he does not spend time justifying his apostleship; he simply declares that he, too, was called and that, like the disciples, he has been given a specific mission on behalf of the One who called him.

So Paul positions himself between two equally destructive threats to effective ministry. There is the danger of pride and arrogant flaunting of power in the name of being the messenger of God. In order to resist such a temptation-whether a pastor, board member, teacher, or gifted parishioner-we must always remember that we are slaves of Christ, purchased at great cost for His purposes, and not for our own dreams of superiority. But, there is also the danger of doing little or nothing for the Kingdom, which we justify with an appeal of humility. Resisting the temptation to let others take the initiative requires us to remember that we are children of the King and are called to be His message bearers to the world. We are slaves, called to be apostles.

2. PAUL'S GREETING 1:2-7

Paul does not claim the title of apostle in order to gain status or power in the early church. His commission and authority center on the message of the church (the gospel) rather than the structure of the church. In later centuries, the very church in Rome to which Paul is now writing will use the concept of apostleship to justify a hierarchy of leadership, to the neglect of Paul's proclamation that "'the righteous will live by faith'" (1:17).

In this opening paragraph of his letter, Paul gives a clear summary statement of the gospel he proclaims. First, it is rooted in the history of God's chosen people, the Jews. It is not just another "mystery religion" among the many spiritual movements that were springing up in Paul's day. This gospel had been promised centuries ago by God's messengers, the prophets. Second, the gospel is revealed in a person, Jesus Christ. Paul clearly spells out one of the core beliefs of Christian faith: that Jesus of Nazareth was truly human, a descendant of David (v. 3), and truly divine, the Son of God by means of the Spirit (v. 4). Paul does not give detailed explanations of this profound idea of the God/man here nor elsewhere in his writings. Along with the early church, he simply accepted the truth of the Incarnation (God in the flesh) as essential to the divine plan of salvation.

In this flash picture of Jesus, Paul highlights only two aspects: Jesus' birth and His resurrection from the dead. The birth of Jesus (which is implied by referring to Jesus as a descendant of David) brings to mind all we know of the significance of Christmas. These few words call up recollections of the virgin birth, the humble shepherds, and the eternal Word in diapers. Jesus is never quite so human as he appears in Bethlehem's manger.

But then the second picture: The rising Son on Easter morning, appearing as the conqueror of death and Satan, the breakthrough runner of all those who would follow him in the race! Here is the essential moment of His divinity. No mention of the cross, which Paul will speak of later as the key to salvation. We will have to wait until later in this letter to see how Paul unfolds his understanding of grace through the death of Christ. For now, we only see the bookends of the Master's life: a natural birth and a supernatural resurrection.

After pointing out the gospel's roots in the prophets, and its manifestation in Christ, Paul finally takes us in verses 6 and 7 to the third feature of the gospel: It is demonstrated in the transformation of human lives. Sorting out the intricacies of messianic prophecies and explaining the mystery of the Incarnation do not finally make the gospel "the power of God for the salvation of everyone who believes" (1:16). Only when a person receives grace, and then alters the priorities of life to match God's agenda, does the good news become a reality. For Paul, the call of God on one's life includes the grace and power to obey the "follow me" of the Master.

By this call and response, the gospel spreads. Paul heard the call, and in obedience became the messenger of the good news to the Gentiles, including the believers in Rome. Having responded to the message, they are now embraced by grace and also belong to Christ (v. 6). Now a call comes to these Romans as well. They, too, are called to be saints (v. 7). When individuals are loved by God-and that includes everyone-He calls them to himself and then, for his name's sake(v. 5), calls these converts to a life of faith that leads to obedience, and the final outcome of holiness. (Saints in the Greek [hagiois] literally means "holy ones.") And how is this accomplished? Through the grace (chap. 4), peace (chap. 5), and new life (chap. 6) of the God who is our Father, and the Son who is our Lord.

3. PAUL'S GOSPEL 1:8-17

Having offered a preamble to the letter, Paul now turns to the specifics of his communication to the Romans. But even here his writing style sets the agenda. In these opening verses, as in almost all of Paul's letters, he begins with a reference to his prayers of thanksgiving for his readers (see also 1 Corinthians 1:4-9, Ephesians 1:15-19a, Philippians 1:3-11, and Colossians 1:3-12). Paul makes special reference in this letter to the faith of the Romans and the worldwide reputation they have attained (v. 8). Again, Paul is drawn to the strategic nature of the capital city and this congregation that exists in the shadow of Caesar's palace and the Roman Senate. His fascination with this place is expressed in his desire to visit this church in person (v. 10).

Paul's purpose in visiting them is twofold (vv. 11-13): to impart to [them] some spiritual gift; and to minister in such a way that they may be mutually encouraged-something that occurs when believers come together for work and worship. Paul also envisions a twofold result of such a ministry. One anticipated outcome is to make [the church] strong (v. 11; literally, "to establish you"). The other is to produce a harvest (v. 13)-visible evidence of God's work among the people.

What a powerful statement about ministry in the body of Christ! Paul desires to visit Rome, not to see the grandeur of the city, nor even to make a cameo appearance in the church. His purpose is to be a channel of spiritual gifts-gifts designed to strengthen the body and produce Kingdom results, rather than to impress or entertain the saints. And the fringe benefit of such a ministry style is that Paul himself will be encouraged and strengthened in the work to which He has been called by God.

Paul returns to his passion for ministry as he closes his introduction (vv. 14-17). The bondservant of Christ is under obligation not only to his Master, but also to other believers whom he serves as well. Paul writes to (and eventually visits) Rome because He senses that God is directing him to the task of sharing the gospel to every possible audience. Having shared the gospel in various ethnic, religious and intellectual contexts across the regions that comprise modern-day Greece and Turkey, Paul is now eager to take on the ultimate challenge of proclaiming his message to Rome without embarrassment or apology.

The response to Paul's preaching throughout Asia and Europe had been mixed. In places, he had encountered vehement opposition. Paul bore on his body "the marks of Jesus" (Galatians 6:17). What reception would He receive in the capital city of the Empire? What would Christianity mean to Caesar? What would being a follower of Jesus mean to the movers and shakers of the Senate and Forum? What would a Jewish scribe-turned-evangelist have to proclaim, in comparison to the edicts that issued from the imperial city?

Certainly Paul knew the context in which he was living and preaching. In another letter (see 1 Corinthians 1:20-25), he would acknowledge that to the philosophically inclined Greeks, the gospel appeared to be foolishness. Even the Jews, who had waited expectantly for the Messiah to appear, took Paul's message of a Suffering Savior who reconciled humanity to God through the cross as a scandalous offense. If the Jews and the Greeks took such little notice, how could the Romans ever switch their allegiance from the Caesars, who were promoted to divine status by the Senate, to a carpenter-turned-rabbi who was condemned to crucifixion by a no-name governor named Pilate? How could they switch from proclaiming, "Caesar is Lord," to declaring, at the risk of their lives, that "Jesus Christ is Lord"?

Yet Paul boldly asserts, I am not ashamed of the gospel (v. 16). Certainly this statement is more than an appeal to his ethnic or religious heritage. Paul does not say, "I am proud to be Jewish," nor even, "I am a follower of Christ." To the believers in Rome, and through them to all the citizens of that empire and all empires to come, Paul declares he is not ashamed of what-or, more correctly, whom-he believes (see also 2 Timothy 1:12). He is convinced that this gospel can hold its own against all challengers.

First, Paul is not ashamed even when skeptics reject the gospel. There have always been scoffers who point out what they see as logical absurdities, scientific fallacies, and practical difficulties of the Christian faith. Paul's ability to anticipate and answer all of the objections raised against the gospel demonstrates his awareness of these potential problems of the story and teachings of Jesus of Nazareth. Without burying his thinking cap in the sand or appealing to blind faith, Paul stands his ground and claims that the gospel is the power of God himself (v. 16). In the face of skeptics, Paul's response is, "I am not ashamed."

Nor is Paul ashamed of this gospel even when so-called followers of Christ discredit it.

Continues...