1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2 (Which he had promised afore by his prophets in the holy scriptures,) 3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: 5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 6 Among whom are ye also the called of Jesus Christ: 7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.(Romans 1:1-7 KJV)
Greeting
In this paragraph, we have the person who writes the epistle described (Romans 1:1): Paul, a servant of Jesus Christ. This is his title of honor, which he glories in—not Rabbi, Rabbi, as the Jewish teachers—but a servant, an immediate attendant, a steward in the house. Called to be an apostle. Some think he alludes to his old name Saul, which signifies “one called for” or “inquired after.” Christ sought him to make an apostle (Acts 9:15). He builds his authority on his call; he did not run without sending, as the false apostles did. Called an apostle, as if this were the name he would be known by, though he acknowledged himself not worthy to be called so (1 Corinthians 15:9). Separated to the gospel of God.
The Pharisees had their name from separation, because they separated themselves to the study of the law, but Paul was now separated to the gospel. He was separated by God’s counsel (Galatians 1:15), from his mother’s womb, by the Spirit’s direction, and by a regular ordination according to that direction (Acts 13:2-3), dedicating himself fully to this work. He was entirely devoted to the gospel of God, the gospel which has God for its author, its origin divine and heavenly.
Having mentioned the gospel of God, he digresses to give us its commendation. It was promised before (Romans 1:2). It was no new doctrine, but of ancient standing in the promises and prophecies of the Old Testament, which all pointed to the gospel, the morning beams that ushered in the Sun of righteousness—not by word of mouth only, but in the Scriptures. The subject of it is concerning Christ (Romans 1:3-4). The prophets and apostles bear witness to him; he is the treasure hidden in the Scriptures. When Paul mentions Christ, he heaps up his names and titles—his Son Jesus Christ our Lord—as one who delighted to speak of him. In one person he shows us two distinct natures. His human nature: made of the seed of David (Romans 1:3), born of the virgin Mary, who was of the house of David (Luke 1:27), as was Joseph, his supposed father (Luke 2:4).
David is mentioned because of the special promises made to him concerning the Messiah, especially his kingly office (2 Samuel 7:12; Psalm 132:11, compared with Luke 1:32-33). His divine nature: declared to be the Son of God (Romans 1:4), by eternal generation, and as explained here, according to the Spirit of holiness. According to the flesh, he was of the seed of David, but according to the Spirit of holiness, that is, the divine nature, he is the Son of God. The great proof of this is his resurrection from the dead, which proved it effectually and undeniably. The sign of Jonah—Christ’s resurrection—was intended for the final conviction (Matthew 12:39-40). Those not convinced by that would be convinced by nothing. So here we have a summary of the gospel doctrine concerning Christ’s two natures in one person.
The fruit of it is described in Romans 1:5: By Christ, manifested in the gospel, we—Paul and the rest of the ministers—have received grace and apostleship, that is, the favor of being made apostles (Ephesians 3:8). Though apostleship brought toil, trouble, and danger, Paul counts it a favor. It is a great privilege to be employed in God’s work, whatever difficulties come with it. This apostleship was given for obedience to the faith, to bring people to that obedience. As Christ received, so his ministers received to give. Paul’s apostleship was especially for the obedience of the Gentiles (Romans 11:13). Christianity is here described as obedience to the faith. It is not a mere knowledge or assent, much less disputing, but obedience.
This obedience to the faith answers to the law of faith (Romans 3:27). Faith is the obedience of the understanding to God revealing, and its product is the obedience of the will to God commanding. To anticipate a misuse of justification by faith without works, which he explains later, he speaks of Christianity here as obedience. Christ has a yoke. “Among whom are you” (Romans 1:6). You Romans are on the same level with other Gentile nations; you are all one in Christ. The gospel salvation is a common salvation (Jude 1:3). There is no favoritism with God. The called of Jesus Christ are those, and only those, who are brought to obedience of the faith.
The persons to whom it is written are described in Romans 1:7: To all that are in Rome, beloved of God, called to be saints—that is, to all professing Christians in Rome, whether Jews or Gentiles, high or low, bond or free, learned or unlearned. Rich and poor meet together in Christ Jesus. Their privilege is that they are beloved of God, members of that body in which his delight is. God shows common love to all mankind and special love to true believers; between these, he has a love for all the body of visible Christians.
Their duty is to be holy, for this is their calling—called to salvation through sanctification. Saints, and only saints, are beloved of God with special love. Called saints, saints in profession, it would be well if all were saints indeed. Those called saints should live up to the name. Otherwise, though it is an honor and privilege, it will be of little avail at the great day to have been called saints if they are not truly so.
Finally, Paul gives his apostolic benediction (Romans 1:7): Grace to you and peace. This is a mark in every epistle; it carries not only the affection of a wish, but the authority of a blessing. Under the law the priests blessed the people, and so gospel ministers do, in the name of the Lord. The favors desired are grace and peace. The Old Testament salutation was, Peace be to you; but now grace is added first—grace, that is, God’s favor toward us or his work in us. Both are needed for true peace. All gospel blessings are summed up in these two.
Peace means all good: peace with God, peace in conscience, peace with others; all founded in grace. The fountain of these favors is God our Father and the Lord Jesus Christ. All good comes from God as Father, who put himself in that relation to invite our desires and hopes. We are taught, when we come for grace and peace, to call him Father. All good comes also from the Lord Jesus Christ, our Mediator, who conveys and secures these benefits. We have them from his fulness—peace from his merit, grace from his Spirit.