Romans 1:1-1:7 - Salutation

Calvin

1:1: Paul likely had both names from birth, Saul signifying his lineage as a Jew, and Paul his rights as Roman citizen. His use of the Roman name in writing to the Gentile churches was likely a means to make his message more readily received by them, avoiding any suspicions that might accrue to a Jew in that culture. Paul moves to make clear his common standing with other teachers as servants of Christ, then proceeds to show his greater credentials as an apostle called and chosen by God, and responding to that call. The note of being set apart to the gospel echoes Paul's Pharisaic roots, as they were set apart to the law. He notes his being called as an apostle to make clear that he was called by God, and not self appointed. The office of the apostle is to preach the gospel, and not all who attempt the task are fit for it - the call of God is a requirement for such an office. In declaring himself a servant of Christ, Paul does not seek to break himself off from Moses, or the Jewish life, but simply declares his Sovereign.
1:2: Having validated his authority, Paul now validates his message, pointing out that it is not a new and unheard of thing, but rather a teaching that accords with Scripture, having been testified to by the prophets there recorded. Noticing that the gospel was promised by the prophets, it is made clear that the gospel is the teaching of Him who was the promised answer.
1:3: In Jesus is the whole of the gospel, and a full knowledge of Him will bring all that can be learned from the gospel. All attempts to be wise without Him are foolishness and insanity. Saving knowledge of Christ must know Him as both man and God, for the power and righteousness He holds as God are made available to us in His humanity. Here, John 1:14 is echoed, in noting that God made man in Christ, remained God. Here, also, the promise of the Old Testament is brought to mind in recognizing the Davidic line, and so faith is confirmed. The fleshy nature of his descent from David is noted to make certain His full humanity, to make clear that His power was not from that descent, and to make distinct His two natures.
1:4: Christ's resurrection clearly displayed God's power and Spirit, thereby making it clear that He is God. It was a clear declaration like unto Ps 2:7, wherein God declares that He has begotten Him. Here, as in 2Co 13:4, Paul declares that death showed the weakness of His flesh, and resurrection the power of God in His Spirit. This is not understood, except the same Spirit makes it clear in our hearts. The Holy Spirit, by His holiness, ratifies the holiness of the act of resurrection, and of the one resurrected by His power. Even so, He is declared the Spirit of Truth (Jn 14:17), as His presence in us brings truth to and from us. The power of God is evident in Christ's resurrection in that He rose by His own power, as He had said He would (Jn 2:19 - in three days, I will rebuild. Jn 10:18 - By His own authority, He lay down His life, and by that same authority took it up again.)
1:5: Again, Paul makes clear that his position as apostle was through no effort or merit of his own, but only by the grace of God in bestowing such responsibility on him. Some see Paul as declaring himself appointed to preach in Christ's place, as such an ambassador as he declares us all in 2Co 5:20, but it is more appropriate to think it is so stated that he preaches the gospel to make known to all the name of his Lord Jesus, in which we must believe to be saved. Paul was declared a chosen instrument of God's, to make Him known amongst the Gentiles (Ac 9:15), to preach in His name, to make His name known. The purpose of the apostle is to glorify Jesus, which he does by preaching to the world, that they in faith may believe and be obedient to the teaching. To reject the preaching of the gospel is to resist God utterly and perversely. Faith and obedience cannot be separated as concepts, for the primary act of disobedience is unbelief, or, more properly, refusing to believe. The teacher must needs have students to teach, and Paul here declares that all nations were set before him as his students.
1:6: As those effectually chosen by Christ, the Roman believers had all the more reason to heed the teaching of one appointed by that same Christ. The Father chooses whom He will to share in eternal life, and commits the same to His chosen shepherd in Christ.
1:7: Paul states in proper order all that is worthy of praise in us: first that God loves us, second that He has called us, and thirdly that His call to us has been a call to holiness which is realized only as we fulfill our call. All depends upon God's love as the primary cause. He first loves us, later sealing to us that love in our calling. But the effective call cannot but cause us to strive for holiness, for He has called us to righteousness, not unclean living (1Th 4:7 - not for impurity but for sanctification). God's goodwill toward us is prayed in the word 'grace', and the prosperity and success that flows from Him in the word 'peace'. The latter without the former remains a curse no matter how bountiful it may be. It is the favor of God that sees us through adversity, and continues to promote our salvation. It is through Christ Jesus that all God's blessings are administered to us. Whereas 'peace' often refers to a quietness of mind, this does not seem to be the case here, where Paul seeks to show us the fountain of God's favor. Therein is the source of eternal life, and therein is the source of every blessing found in this life.

Matthew Henry

1:1: Paul glories in being a servant and steward in Christ's house. 'Saul' was one sought for, and so he was, as Christ sought him out to make him an apostle (Ac 9:15 - chosen to bear His name before Gentiles, kings, and Israelites). He did not run on his own authority, as false apostles did. He would be known by the title Christ had imparted, even though unworthy of the title in himself (1Co 15:9 - the least, and even so unfit as one who had persecuted the church). As a Pharisee, Paul had been separated unto the Law. Now, he was made a Pharisee unto the gospel, unto the counsel of God (Gal 1:15 - even from the womb), so dedicated by the Holy Spirit and the church at Antioch (Ac 13:2-3), and so dedicated in his work in declaring the gospel authored by God.
1:2: Paul turns to praises of the gospel, first for its antiquity - noting that it was no new teaching, but that to which all prophecy had pointed.
1:3-4: Both prophet and apostle bear witness to Christ, the 'treasure hid in the field of scriptures.' Paul's pleasure in preaching cannot but heap praises and titles upon his beloved Christ. In so doing, he shows us the two natures of his one beloved Lord and Savior, declaring his humanity as being born to the line of David through Mary, who was of his house (Lk 1:27 - Mary was a descendant of David), and Joseph, who was likewise descended from David (Lk 2:4 - Joseph returned to Bethlehem because he was of David's house). Mention of David recalls the promise of Messiah the king, descending from David (2Sa 7:12-13 - God will establish His kingdom and His house, the throne of that kingdom being eternal. Ps 132:11-12 - The Lord has sworn this eternal throne to David and his sons, so long as they keep His covenant and testimony. Lk 1:32-33 - Gabriel declares that Jesus shall have the throne of His father David, and reign over Israel forever). A son of David by the flesh, He was a Son of God by the Spirit, the divine nature quickened by the Spirit (1Pe 3:18 - He was put to death in the flesh, but made alive in the spirit, 2Co 13:4 - crucified for weakness, yet alive by the power of God). This resurrection was the great proof of His divinity, the sign of Jonah promised by Christ (Mt 12:39-40 - Like Jonah, Christ was buried for three days to return and declare the judgement of mankind). Whom this did not convince would not be convinced at all. Thus is the gospel summarized as regards Christ's natures.
1:5: The favor of being declared an apostle was solely due to Christ's grace (Eph 3:8 - To Paul, the least of saints, was given the privilege of preaching Christ to the Gentiles). This was a favor to the apostles in spite of the difficulties faced in fulfilling that office, which was meant to bring people to the obedience that comes of faith in Christ. In Paul's case, this office was to be fulfilled among all the nations, as he was the apostle to the Gentiles (Ro 11:13). The nature of Christianity is obedience to faith, not mere understanding, nor assent without action. Obedience is the law of faith noted in Ro 3:27. The understanding obeys by faith in God's revelation, leading to the will obeying what He commands. The freedom of justification is directed by the yoke of obedience.
1:6: In this obedience, the Romans stand equal with lesser nations, for Christ is no respecter of persons, (Jd 3 - and the salvation He brings is common to all who are saved). All who are effectually called by Christ - and no others - are brought to obedience of faith.
1:7: The letter is addressed to all professing Christians, with no regard to former positions or relationships. As Christians, we are the beloved of God, recipients of His greater beneficence, as opposed to the general love He shows to all mankind. There are degrees, the general being the lowest, the visible church receiving the middle degree, and the higher degree reserved for the true believer. This love comes with a duty to be holy, for it is to holiness that we are called - to salvation through sanctification. Saints ought to labor to be found worthy of the name. Paul's benediction is both a token of his affection, and a true, authoritative blessing. Just as the priests were required to bless the people, so also the minister of the gospel. Grace is added to the Old Testament favor of peace, as it is a prerequisite to the peace we seek, and all the blessings of the gospel are found in these two. The source of the blessings sought is God our Father, who has made Himself our Father that we might come to Him for these very blessings. Christ is the Mediator of the Father's blessings, who secures and conveys them to us. From the fullness of His merit, we obtain peace. From the fullness of His Spirit, we obtain grace.

Adam Clarke

1:1: The slave, or servant of God stands higher than either friend or son, for he alone is the one who considers nothing in himself, but holds God as the whole of his being and purpose and himself as wholly God's to direct. Paul declares himself called by God to be His messenger, showing himself to have the authority to settle issues in the Roman church - which had likely not been founded by any apostle. As Israel had been separated from the rest of the world to serve God (Lev 20:26 - He set them apart to be His), so Paul was separated from the world to singular service to the gospel. There is also allusion to his former being as a Pharisee or separatist, separated unto the law.
1:2: The coming of Messiah to bring a perfect and glorious state of life and immortality was written of in both the law and the prophets.
1:3: The gospel covers the whole of Jesus' life, from conception through ministry and death, to resurrection and ascension. His human lineage came of David, making Him the sole rightful heir to the throne of Israel.
1:4: (Ac 13:33 - God fulfilled His promise in raising up Jesus in accord with Ps 2, and declaring Jesus His Son, begotten that day). The resurrection was such a visible proof of Christ's claims, that it effectively binds and limits any possibility of denial. This is the intent of 'declared', which is a defining and limiting, as the horizon defines and limits our sight line. Divine power was necessary to accomplish the resurrection, and the witness it was to the Son of God was a powerful evidence which made the truth irresistible. As the resurrection declared Christ's innocence - for God would hardly take such an action for a reprobate - so, also, the coming of the Holy Spirit which came at His ascending also declared Him true Messiah. So, too, His descent from David - the line of promise. (Ac 4:33 - It was by the power of the Holy Spirit among them that the apostles gave effective witness to the resurrection of Christ).
1:5: Without grace, Paul's apostleship could not have been accomplished, it is the necessary ingredient for the fulfilling of the office to which he was called. (Ro 12:3 - It is grace that empowers Paul to speak to the issues of pride and faith. Ro 15:15 - It is grace that makes Paul's writing so bold, succinct, and effective. 1Co 3:10 - It is grace that gives Paul's church plantings a solid foundation. Eph 3:8 - It is grace that enabled so little a saint as Paul to preach of Christ's richness to the Gentiles.) We see the summary of the whole: The gospel is from and about the Son of God; it is delivered by a divinely commissioned and empowered preacher; it speaks of the necessity of faith in Jesus as the only Savior, and of the obedience which is 'the necessary consequence of genuine faith;' it is to be declared to all nations, that all might have opportunity to believe and be saved.
1:6: As such, the Romans are also invited to believe in Christ Jesus and become His disciples. [Clarke sees this as the obvious meaning for 'called' in this case, but it seems an odd usage for a letter written to believers.]
1:7: They were either invited to become holy, or were already recipients of grace. That grace of God - His divine favor - is the source of all blessing (Eph 1:3 - He has blessed us with every spiritual blessing in Christ). Several views of grace follow: 1 - The general favor of benevolence that loads its object with benefits (Lk 1:30 - Mary found favor with God. Lk 2:40 - Jesus grew in strength and wisdom, as the grace of God was on Him. Lk 2:52 - He continued to grow in wisdom, stature, and favor with God. Ac 2:47 - The apostles had favor with the people, and God added to their number daily. Ac 4:33 - Abundant grace was on the apostles as they gave witness to the resurrection.) 2 - The specific blessings dispensed by one of favorable disposition, as a necessary consequence of that favor. (Jn 1:14 - Jesus, the only Son of the Father, was full of grace and truth. Jn 1:16 - From Him, we receive grace upon grace. Ac 11:23 - Barnabas rejoiced at seeing how the church in Antioch was full of the grace of God. 1Co 1:4 - The grace of God was given to the church in Corinth in Christ Jesus. 2Co 9:8 - God is able to make all grace full to us, making us sufficient in all things, and abundantly ready for every good deed.) This is the commonly understood meaning of the word. 3 - The whole of Christian religion as being God's greatest display of favor to a ruined world. (Jn 1:17 - Grace and truth were brought through Christ, where Moses brought only the Law. Ac 13:43 - Paul and Barnabas urged their new converts to continue in God's grace. Ro 6:14 - Sin is not master of those who are under grace, as it was those under law. 2Co 1:12 - Our conduct in the world is in accord with the grace of God. 2Co 6:1 - Don't receive God's grace in vain, Gal 1:6 - nor depart Christ's grace for a different gospel. Col 1:6 - The grace of God, when understood, cannot but bear fruit and increase. 2Ti 2:1 - Be strong in the grace that is in Jesus. Ti 2:11 - God's grace has brought salvation to all men.) What Jewish religion reserved for the few has been made available to all through the sacrifice of Christ for sin. (Heb 12:15 - Ensure that none fail of God's grace, lest they defile the whole with their bitterness. 1Pe 5:12 - Stand firm in the true grace of God which is declared in this gospel.) 4 - All the blessing Christ has obtained and given to true believers now and eternally. (Ro 5:15-17 - The gift of grace given by the one Man, Jesus Christ, came to many, and all who receive that abundant grace reign in life through that One Christ. 1Co 16:23 - That grace of Jesus be with you. Gal 5:4 - In clinging to the law, we are cut off from Christ and His grace. 5 - The office of apostle and minister, charged with the propagation of Christian religion, the means of its fulfilling. 6 - A gift collected for the poor. (1Co 16:3 - Paul will send the one they choose to bear their gift to Jerusalem. 1Co 16:1 - which was collected for the saints, as also in Galatia. 2Co 8:4 - The Macedonians begged for the favor of joining in support of the saints.) This was also one of the ancient deities - alongside Pitho (persuasion), and Aglaia (dignity). 7 - Thanks or thanksgiving. (Lk 17:9 - The slave is not thanked for doing his job. Ro 6:17 - Thanks to God that we have been freed from slavery to sin, and become obedient to the teaching of Christ. 1Co 10:30 - Why should I be slandered for that which I give thanks to God for?) 8 - Wages or reward. (Lk 6:32-34 - To treat well only those who treat you well is no credit to you, for even sinners to this. Mt 5:46 - same message.) 9 - The means of procuring favor from another. (1Pe 2:19-20 - Patient enduring of suffering finds favor with God.) 10 - Joy, pleasure, and gratification, which more properly belongs to chara [5479]. (2Co 1:15 - Paul intended to come that they might be twice blessed. 11 - The performance of a pleasing act. (Ac 24:27 - Porcius Festus left Paul imprisoned as a favor to the Jews.) 12 - That which has influence in order to procure favor; such as suavity or graciousness of demeanor. (Lk 4:22 - The people stood in wonder at Jesus' gracious words Lk 4:18 - regarding His anointing to preach the gospel. Eph 4:29 - Let your words be wholesome, giving grace to the hearer. Col 4:6 - Let your speech always be graceful.) 'Grace' is derived from 'I rejoice', because the latter is the effect produced by the former. And so to peace, which along with shalowm [OT 7965], speaks of all blessings but focuses on harmony and unity. A large number of meanings: 1 - reconciliation and friendship. (Eph 4:3 - Preserve the unity of the Spirit by the bond of peace. Ac 12:20 - Tyre and Sidon sought peace with the king.) 2 - regularity and order (1Co 14:33 - God is not a god of confusion, but of peace.) 3 - the work of preserving peace. (Mt 10:34 - Christ brought the sword to the world, not peace. Lk 12:51 - He came not to bring peace, but division. Ac 7:26 - Moses tried to reconcile the two slaves in peace. Ro 14:17 - The kingdom of God is righteousness and peace. 1Co 7:15 - God calls us to peace. Heb 12:14 - We are to pursue peace with all men.) 4 - The author of peace and concord (Eph 2:14 - He is our peace, who united us as one people.) 5 - The blessings of the gospel (Eph 2:17 - He preached peace to all far and near to Him.) 6 - Physical and mental happiness. (Lk 1:79 - He guides us into the way of peace. Lk 19:42 - He desired that Jerusalem might have recognized the means of its peace, but they hid their eyes. 1Th 5:23 - The God of peace sanctifies us completely. Jn 16:33 - Christ spoke His gospel that we might have peace even amidst tribulations.) 7 - Well wishing prayer. (Mt 10:13 - Give greetings of peace to those that receive you properly. Lk 10:6 - Your peace shall rest upon the man of peace. Jn 14:27 - Christ gave His peace to us. Ac 15:33 - Judas and Silas were sent with peace from Antioch.) 8 - praise. (Lk 19:38 - Blessed is the King who comes in the Lord's name. Peace in heaven, and glory in the highest.) 9 - benevolence and favor. (Ro 5:1 - The justification of faith brings peace with God through Christ. Php 4:7 - This peace of God guards our hearts and minds in Christ, even though we don't fully understand it.) These twin blessings of grace and peace are requested of God the Father, their source, to be communicated to their recipients through Christ Jesus.

Barnes' Notes

1:1: Paul's having both a Hebrew and a Roman name was customary for the times, and his use of the latter in writing to a Roman church is unsurprising. That he puts his name at the head of the letter, whereas we would put it at the end, is again typical of the time, and is also the custom for letters of authoritative content. As such, the style reinforces his authority. (Ac 13:9 - Saul was also known as Paul. Ezra 1:2 - Cyrus opens his proclamation regarding Jerusalem with a reminder of his name and office. Ezra 4:11 - The Jews rebuilding Jerusalem headed their letter to Artaxerxes in similar fashion, identifying themselves in the greeting. Ezra 7:12 - And so with his response to Ezra. Dan 4:1 - Nebuchadnezzar also opened his letter with reminders of name and title.) The term 'slave' is more properly 'servant', and indicates total subjection to another's commands. It also was a term of dignity, indicating a court officer high in rank and station, as such a one was fully subject to his king. It is a title shared by Jesus, the prophets, and the apostles. (Mt 10:25 - The disciple should be satisfied to be his master's slave. Mt 20:27, Mk 10:44 - The one who wishes to lead Christ's people will be their slave. [Barnes sees these as a call by Christ to take this as title.] Gal 1:10 - Paul seeks no favor of man, for to do such would be to fail as Christ's servant. Col 4:12 - Epaphras was another servant of Christ, laboring in prayer for others to stand perfectly in God's will. 2Pe 1:1 - Peter, too, identified himself as a servant of Christ Jesus, Jude 1 - as did Jude. Ac 4:29 - Paul so identified himself in prayer, Ti 1:1 - and in writing to others. Jas 1:1 - James also was a servant of God and Jesus. Dt 34:5, Jos 1:2 - Moses was a servant of the Lord. Jer 25:4 - All of the prophets were sent as the LORD's servants, but Israel would not listen. Is 42:1 - Messiah, who will bring justice to the nations, is God's servant, His soul's delight. Is 53:11 - This Righteous One, God's Servant, will justify many and bear their sins. [many, not all.] The call to apostleship was both invitation and appointment, which Paul reminds his readers of to declare his unity with the other apostles who were likewise appointed. It was all the more necessary for him to remind them because he had not been among the originally appointed number. (Jn 15:16-19 - Christ chose and appointed the disciples as apostles. Mt 10:1 - He summoned them, and gave them authority to cast out and to heal. Lk 6:13 - He chose twelve and appointed them apostles. 1Co 9:1 - Paul had seen Jesus, and was thus qualified as apostle. Gal 1:12-24 - The office did not come from man or from learning, but from revelation of Christ Jesus, the result being that the other apostles glorified God to hear of his work. 2Co 12:12 - His office was confirmed by signs and wonders. 1Ti 2:7 - He was appointed specifically to teach the Gentiles the truth of faith, 2Ti 1:11 - to preach the gospel of Christ Jesus. Ro 11:13 - Paul - apostle to the Gentiles.) The apostles were sent to 'execute a commission.' The apostles were separated, bound as a field, called out from the common mass to the work of the gospel, as God led. (Ac 19:9 - Paul separated his disciples from the hostile crowd to teach them in a private place. 2Co 6:17 - The Lord calls us to come out from the world and be separate. Gal 1:15 - Paul's separation and his calling had been from the womb. [you can run, but not forever.] Jer 1:5 - This parallels God's call upon Jeremiah, who was appointed prophet before ever he was formed.) Paul declares himself solely focused on the great work of preaching the gospel appointed, originated, and authorized by God. To this same task, every minister of religion is called - not to living in wealth and ease, but to proclaiming the wonderful news of God's reconciliation to His people in His Son.
1:2: God had already announced the doctrines found in the gospel. Both prophets and teachers had declared these truths in Israel. The Scriptures are holy as a thing 'separated from all other writings, and worthy of all reverence.' Paul declares that his teachings, new though they may seem, are consistent with Scripture. As such, the gospel he preaches was promised by Scripture, confirmed by the authority of holy men, and depended not on vague traditions, being written down and available for examination. Paul's leaning on the foundation of Scripture was both to disarm any prejudice amongst the Jews in the Roman church, and also because of his being a stranger to them, and so deserving greater proof. (Ac 26:22-23 - Paul preaches only what the prophets and Moses had declared would come; the suffering and resurrection of Christ leading to the salvation of both Jew and Gentile.) Paul held the Old Testament in reverence, never claiming it to be of little value to the Christian. Further, by the words of the Old Testament, he shows the gospel to be true.
1:3: The gospel concerns Jesus Christ, the Son of God. "There is no 'good news' to man respecting salvation except what comes by Jesus Christ." The word translated 'born,' here is usually taken as 'to be'. But the translation holds as a common use of the word. (Gal 4:4 - His Son was born of a woman. Jn 8:58 - Christ is before Abraham was born.) The Messiah was generally understood as coming from David's line (1Ki 2:4 - The Lord had declared that David would not lack a man on Israel's throne so long as they walked before God in truth of heart and soul. 1Ki 8:25 - David prays that God keep this promise to him. 1Ki 9:5 - The promise is repeated to Solomon, 2Ch 6:16 - who also prayed that the promise might be kept.) This understanding was so important that the gospel speaks often of the line of Christ (Lk 1:27 - His mother was of the line of David. Mt 9:27 - Blind men recognized Him as Son of David, Mt 15:22 - as did the Canaanite woman. Mt 12:23 - Others spoke wonderingly of the possibility that He was the Son of David, the Messiah, Mt 21:9 - declaring Him so as He rode into Jerusalem, Mt 21:15 - to the offense of the priests and scribes. Mt 22:42-45 - The people declared that Messiah would be David's son, to which Jesus pointed out that David calls this son 'Lord'. Jn 7:42 - Scripture was understood to say that Messiah came from David's line, and from Bethlehem. 2Ti 2:8 - Jesus, who rose from death, was born of David's line.) That Jesus had such proud lineage showed that His renouncing of the world's praise was a renouncing of that which He could claim. Various uses of the word 'flesh' in Scripture: 1 - the flesh of any living thing (Lk 24:39 - Jesus displays His hands and feet to show that He is not a mere spirit, which 'does not have flesh and bones.' 2 - The animal, visible part of man, as distinct from the soul (Ac 2:31 - David looked to Christ, and saw that His flesh did not suffer the grave's decay. 1Co 5:5 - Paul delivered those who caused problems in the body to Satan for the destruction of their flesh. 1Co 15:39 - All flesh is not the same, differing from one creature to the next.) 3 - The whole man, soul included (Ro 8:3 - God accomplished what the Law could not, sending Christ 'in the likeness of sinful flesh' to condemn the sin therein. 1Co 15:50 - Flesh and blood cannot inherit God's kingdom. Mt 16:17 - Peter's recognition of Jesus as Son of God did not come from his flesh but from divine revelation. Lk 3:6 - All flesh shall see the salvation of God.) 4 - Human nature (Ac 2:30 - David was a prophet, seeing that one of his descendants in the flesh would sit upon his throne. Ro 9:5 - Christ is from the Jews according to the flesh.) This last is the meaning here, and implies another nature, as can be seen in the fact that Paul immediately moves to contrast this fleshly nature with His spiritual nature of holiness. It is furthermore worth noting that no other but Christ is ever referred to by the expression 'according to the flesh.' This is said of no other prophet, apostle, man, or heavenly being, but only to Jesus, who was both Man and God.

1:4: 'Declared' means also bound, having limits fixed, as with fencing a field, to determine proper limits, to ordain or decree the boundaries of truth and so mark off that which is in error, to declare a thing to be so by any action. (Ac 17:26 - God made all nations from one man, and determined their times and the places they would live. Lk 22:22 - The death of the Son of Man would occur as God had determined. Ac 2:23 - He was handed over as predetermined by God's foreknowledge. Ac 11:29 - All the disciples determined to give what they could toward the relief of the Judean church. Heb 4:7 - God fixes a certain day for salvation, [which day shall not be changed.]) Christ's resurrection differed from that of Lazarus in that Christ predicted His resurrection, and it thus became a confirmation from God of the truth of His words. The word 'son' is used to indicate anything from a literal son to one that bears a resemblance (Mt 1:1 - Jesus is declared son of David and son of Abraham). The phrase 'son(s) of God' is equally wide in range of meaning. 1 - Lk 3:38 - Adam, as an immediate creation of God's with no earthly father. 2 - Christians, as adopted into His family, and as bearing a moral resemblance to Him (Jn 1:12-13 - All who receive Him are given to be His children, born aside from the flesh and its will, of God alone. 1Jn 3:1-2 - God in His love has declared us His children, who shall be like Him when we truly see Him. Mt 5:44-45 - As we love our neighbor, we come to resemble our Father, who declares us His sons, for His love extends to both the righteous and the unrighteous.) 3 - They who resemble God in strength (Ge 6:2 - The sons of God took wives by force.) 4 - Kings, as resembling Him in rule and power (Ps 82:6 - You are all sons of the Most High.) [never thought of that as referring to kings, specifically.] 5 - Angels, as created by Him and resembling Him (Job 1:6 - The sons of God [angels] presented themselves before the LORD, Job 2:1 - and again it was time for them to present themselves before Him. Dan 3:25 - He who appeared in the furnace looked like a son of God.) But, when the phrase expands to 'THE Son of God', it refers only to Jesus, being a favorite title for Him amongst the writers of the New Testament. Jesus, Himself, tended toward 'Son of man', to remind all who heard Him that He was indeed a man such as they, and not some higher spirit to perform the deeds He did. As with 'Son of man,' so with 'Son of God.' The relationship of equality with God - beyond the angelic relationship - is inherent in the phrase, and so it was understood in His day. (Jn 5:18-30 - They sought to kill Him for declaring God His Father, and so making Himself equal with God. This is what Christ was teaching, that He was so united with the Father that He could do nothing other than the Father would do, and that by the authority given to Him by the Father. Jn 10:29-36 - Jesus declares that He and the Father are One, and admonishes the Jews for declaring Him a blasphemer for agreeing with God.) This understanding of Jesus is present throughout the New Testament. (Heb 1:1-12 - God spoke to us through His Son, His heir, who is the exact representation of His nature, and sits at God's right hand. He has excelled the angels, for He alone is called God's Son, whom the angels are required to worship as He sits His everlasting throne. He created the universe, and will remain when it is gone, for He is ever the same and does not come to an end. Jn 14:9 - He who sees Jesus sees the Father. Col 1:19 - It was God's pleasure that the fullness of the Godhead dwell in Christ, Col 2:9 - and it did so in bodily form. Php 2:2-11 - The behaviors Paul exhorts his readers to exhibit are those Jesus exhibited, knowing Himself equal to God, but emptying Himself to serve in the form of man even to the death. Because of this attitude, God has exalted Him above all things, that all things should bow to Him and confess Him Lord. Rev 5:13-14 - Blessings, honor, glory, and dominion are forever His who sits upon the throne. Rev 2:23 - All will know that Jesus is the One that searches the heart.) Nothing in this phrase indicates the relationship of Father and Jesus prior to Jesus' life here, the title applied to His earthly life, just as did the 'Son of man.' 'Son of God' denotes 1 - His unique position of equality with God, a position unknowable to man or angel. (Jn 1:14,18 - He is the only begotten of the Father, in whom only has man come to understand the heart of God. Mt 11:27, Lk 10:22 - The Father has given over all things to the Son, whom none recognize except the Father reveal it, and through whom alone do any know the Father. Lk 3:22, 2Pe 1:17 - God declared Him His Son in a voice from heaven.) 2 - His office as king Messiah. (Ps 82:6 - Again the idea that 'sons of the Most High' here, refers to royalty. Mt 16:16 - Peter recognizes Jesus as the Messiah, Son of God. Mt 26:63, Mk 14:61, Lk 22:70 - The high priest required of Jesus to know whether He was the Messiah, Son of God. Jn 1:34 - John the Baptist bore witness to Jesus as the Son of God. Ac 9:20 - Paul immediately began proclaiming Jesus as the Son of God.) 3 - His miraculous conception. (Lk 1:35 - Because of His birth from a virgin by the power of the Holy Spirit, He is called the Son of God.) Many attack the idea of eternal Sonship, by attacking attempts to explain this doctrine that have leaned too heavily on earthly models of sonship, but these weak explanations don't make the doctrine false. The title must imply more than His miraculous conception, else Adam would have greater claim to it, having neither father or mother. The fully divine nature of the title must be understood. Neither is His title due to His office as mediator, but rather His particular fitness for that office - as compared to all the high priests who had held the same office - was due to His nature. The mission He was sent on, and the love it displayed from God would not be great, were the mission the reason for His being Son. Rather, that God sent the One who is His Son on that mission made great declaration of His love. Both the Ethiopian eunuch and Peter declared Jesus both Christ, and Son of God. Thus, they acknowledged both His office and His unique dignity. The question to Peter was not 'what is my office', but 'who am I?' Even those who look beyond the conception, the resurrection, and the office, to see Christ as both God and man fall short in recognizing this dual nature as 'Mediator.' For in so doing, they make His title once more dependant upon His office. By the understanding displayed by the Jews in Scripture, and Jesus' acknowledgement of that understanding, it must be clear that the title describes a divine relationship, a distinction of some sort between the persons of the Godhead, and this distinction must be eternal, for God does not change. Evidence of eternal Sonship: 1 - God declares Christ His own Son, His beloved, His only begotten. These clearly declare the natural relationship of Father and Son. 2 - As God is said to have sent His Son to redeem us, there is the implication that Jesus was already His Son prior to being sent. The argument that His name and title as Christ are also spoken of in relation His being sent doesn't weaken this point, for they are titles of office, whereas this is an expression of relationship. 3 - In the present passage, the rule of antithesis requires that we accept Son of God as indicating His divine nature (that which is innate to it), just as son of David declared His human nature. 'With power,' here, denotes not some new endowment given the Son, but rather refers to the effectiveness of the witness provided to His divine nature by the resurrection. Scripture tends to use the word in this fashion. (Ac 10:38 - God anointed Jesus with the Holy Spirit and with power. [He had power before the resurrection, as well as after.] Ro 15:19 - Paul preached in the power of the Holy Spirit. [The Holy Spirit confirmed his words by signs and wonders.] 1Co 15:43 - The body, born in weakness and dishonor, will be raised up in glory and power. [God's power displayed in the raising.] Mt 24:30 - Christ will return in power and glory to judge the earth. Mt 28:18 - All authority [power] is given to Christ Jesus [, and so it has been from all eternity.] Mt 10:7-8 - Jesus instructs His disciples on their mission by His authority [which authority He had all along, not solely after the resurrection.] Col 1:29 - Paul works by God's power working within him.) 'In the spirit of holiness' is not a reference to the Holy Spirit, for such references are worded differently in the Greek, rather it is a contrast with the flesh spoken of in verse 3. It is a phrase used only in reference to Jesus. That it isn't the Holy Spirit is clear in that the resurrection is nowhere in Scripture ever attributed to Him, but rather to the Father, or Jesus Himself. (Ac 2:24, 2:32, - God raised Him up, Ac 3:15 - to which the apostles were witnesses, Ac 3:26 - for the purpose of turning His people from their wicked ways. Ac 4:10 - It was by the name of Jesus whom God raised that the sick were healed. Ac 5:30 - The God of our fathers raised up Jesus, Ac 10:40 - on the third day, Ac 13:30-34 - thereby fulfilling His promise to Israel. Ac 17:31 - By raising Him, God provided proof to all men that Christ was His chosen, the One by whom He would judge the world. Ro 10:9 - Belief that God raised Him from the dead is a required component of salvation. Eph 1:20 - Having raised Him, God set Him at His right hand. Ro 6:4 - Christ was raised from death by the Father, in which resurrection we join by baptism. Jn 10:18 - Christ lay down His life, and took it back again by His own authority.) The phrase bestows on Him a dignity above and beyond any human, further declaring Him the Son of God, for 'spirit' often distinguishes God from mere idols (Jn 4:24 - God is spirit, and must be worshipped in spirit and truth). 'Spirit' is also applied often to the Messiah, as indicating that which He is that exceeds the human, generally in contrast with His human nature. (1Co 15:45 - Adam was a living soul, Christ a life-giving spirit. 2Co 3:17 - The Lord is the Spirit, bringing liberty. Heb 9:14 - Christ offered Himself through the eternal Spirit. 1Pe 3:18 - He died once for all sins, being killed in the flesh, but made alive in the spirit. 1Ti 3:16 - He was revealed in the flesh, and justified in the Spirit. Jn 17:1-5 - The divine nature of which this phrase speaks was His before His incarnation, and He returned to it at His ascension. Php 2:2-11 - Equal with God, He willingly became servant to all, humble to the point of death on the cross, so exalted by God as having the name above all names, Lord of heaven and earth. Jn 1:1 - He was with God in the beginning, for He was God.) Some declare the resurrection to be here declared as a precursor to His title as Son of God, but that requires an unnatural understanding of 'by.' Further, there is nothing in the text to indicate that Paul is trying to establish some order of events. While 'by' does occasionally refer to order, it more often speaks of causal agents and origins. (Mt 1:3, 1:8 - by indicating children born to a parent. Mt 21:25 - What source did John baptize from, heaven or man? Jn 3:5 - One must be born by water and Spirit to enter the kingdom. Ro 5:16 - The gift of justification came due to many sins, judgment came due to one sin. Ro 11:36 - All things have their existence because of Him. 1Co 8:6 - All things exist by Him, and for Him.) The resurrection in and of itself proves nothing regarding the Son of God, for many have been raised from death. The difference lies in the circumstances, for in all other cases, resurrection was a simple display of power. In Christ, it must be noted that He came as Messiah, taught that He was the Son of God, declared Himself equal with God (at least by implication - Jn 5:17-30 - All He does is in accord with the Father, who gave Him the authority. Jn 10:36 - I am the Son of God.), He claimed authority to abolish and change the laws of the Jews (Jn 5:1-17 - He worked on the Sabbath, as His Father so worked, Mk 2:28 - for He is Lord even of the Sabbath.), God attested to the truth of His teaching by allowing Him to raised up. In the resurrection, the apostles saw not only that event, but all that followed from it, and so, saw the proof of His resurrection as a foundational proof of His divinity. (Ac 17:31 - He will judge the earth through the one He proved to be appointed by raising Him from the dead. Ac 2:22-36 - He was raised up again in fulfillment of Scripture, and to be exalted to God's right hand. He was made Lord and Christ by God.) This verse is an example of Paul's mind being fired up, and packing so much into a short space that he can become difficult to understand.
1:5: Paul returns to the point that his authority comes from this Son of God, and not from man. (Gal 1:12 - He neither received nor learned the gospel from man, but received it by divine revelation. 1Co 15:1-8 - As He appeared to the other apostles after His resurrection, so He appeared to Paul at a later time. Eph 3:1-3 - The mystery was made known to him by revelation.) 'We' is likely a 'royal we' as was typical for those who held authority, although he may be implying his unity in standing with the other apostles. 'Grace and apostleship' may well refer two different things - the grace God bestowed upon his soul, and the office God bestowed upon his life, or it may be two views of a single thing, a connection Paul makes elsewhere (Ro 15:15-16 - The grace of being a minister of the gospel was given him by God. Gal 2:9 - That grace was recognized by the apostles in Jerusalem. Eph 3:7-9 - By grace, God gave Paul the task of preaching the gospel to the Gentiles.) The purpose of his office was to induce men to obey God by building faith in them, for true faith cannot but produce obedience. (Ro 15:18 - Through Paul, Christ was bringing the Gentiles to obedience in word and act, Ro 16:19 - the reports of which were the cause of rejoicing in all who heard of it, 2Co 7:15 - as well as in God Himself. Jas 2:1 - Don't become prideful in your faith [for it didn't come from you, anyway.]) The commission to take the gospel to the world was Christ's original commission to the apostles (Mk 16:15-16, Mt 28:18-19), and more specially so to Paul (Ac 9:15 - chosen to bring Christ to Gentiles and kings.) In this work, the apostles sought no honor for themselves, but rather they endured all manner of dangers and hardships in order to bring the greater honor and glory to Christ through expanding the number of His worshippers. (Jn 14:13-14 - What is asked in Christ's name - in order to glorify Him - will be done, so that that very glory can be transferred to the Father. Jn 16:23-24 - What you ask of the Father for the sake of Christ's name - to bring glory to Him - will be given by the Father, and so our joy will be made full.)
1:6: The church in Rome was clearly made up at least in part of Gentile believers, called by Jesus to be followers. The call is not a mere invitation, but is such as will prove effectual inasmuch as it secures conformance to the caller's will. Thus, 'called' is synonymous with 'Christian', and we see that these true Christians are the intended audience for the letter.
1:7: Paul addresses himself to all who are in Rome at the time, whether locals or visitors, who bear the name of Christian; to such as have been effectually called, and are so shown to be ones whom God loves. As saints, the effectiveness of the call is shown, for they are called to a radical separation, "separated from other men and other objects and pursuits, and consecrated to the service of God." (Lk 2:23 - The first-born male is to be separated as holy to the Lord, Ex 13:2 - both of man, and of beast. Ro 11:16 - A thing cannot be holy in part, but if one portion is separated to God, the whole must be so. Mt 7:6 - Such holy things are not to be shared with those that will defile them. 1Pe 1:16 - We will be holy, because our God is holy. Ac 9:13 - Paul had a reputation as harming the saints, the separated ones. 1Pe 2:5 - We are being made a house to a holy priesthood, to offer acceptable sacrifices of the spirit to God in Christ. Ac 3:21 - The prophets through whom God spoke in times past were holy. Eph 3:5 - So now, His apostles and prophets. 1Pe 2:9 - We are made a chosen race, and a holy nation for God's own possession, so that we may proclaim Him who has called us out of the darkness. [separated unto His chosen work.] Php 2:14-15 - That we do all without grumbling works to prove that we are blameless before God, and above reproach in the midst of this evil world. 1Jn 3:1-2 - We are called His children because we are His children, which truth the world doesn't understand because it doesn't know Him. We will be like Him when we see Him.) Grace, in this instance, implies a desire that "all the mercies and favors of God for time and eternity" might be theirs. In this form, the term is common to the majority of the apostolic letters. (1Co 1:3, 2Co 1:2, Gal 1:3, Eph 1:2, Php 1:2, 2Th 1:2, Phm 3 - In these cases, it is almost formula; the same phrasing as here in Romans. Col 1:2 - Here the blessing is sought of the Father alone, to those who are in Christ. 1Th 1:1 - Here it is not indicated who the blessing is sought of, but it is sought for those who are in the Father and the Christ.) 'Peace', being a freedom from war, implies the presence of those things that war deprives us of - harmony, safety, and prosperity. Peace was the common greeting among Hebrews. It also implies a contrast to the state of a soul not yet reconciled to God, for such a soul is agitated and troubled. Thus, the prayer for peace is not a simple greeting, but speaks to the blessings that result from reconciliation with God through Christ. (Ge 43:23 - Joseph greets his brothers with 'peace to you.' Jg 6:23 - God greets Gideon with 'peace to you.' Jg 19:20 - The man from Gibeah greeted the old man with 'peace to you.' Is 57:20-21 - The sinner is like a tossing sea that cannot be quieted. For such, there can be no peace. Ro 5:1 - We have peace with God through Christ because we have been justified by faith in Him. Ro 8:6 - The mind turned from the flesh to the Spirit is alive and at peace. Ro 14:17 - The kingdom of God consists in righteousness, peace, and joy in the Holy Spirit. Ro 15:13 - This peace and joy will be given us to the full by the God of hope. Gal 5:22 - Peace is one of the fruits of the Spirit. Php 4:7 - It is beyond our comprehension, but it guards our hearts and minds.) God is Father of all His creatures, but specially so to those He has birthed into lively hope. The blessings Paul prays for proceed from God, and from Him alone are they expected. (Ac 17:28 - We are His offspring, and so it is in Him - by His power - that we live and move and exist. Mt 5:45 - God causes the sun and rain to bless all His creatures, both evil and good. 1Pe 1:3 - God in His mercy has caused us to be reborn into a living hope through Christ's resurrection. 1Jn 5:1 - The believer in Christ is born of God. 1Jn 3:1-2 - In declaring us His children, God has displayed the greatness of His love for us, who are now His children and shall come to be like Him when we see Him.) Jesus is seen throughout the New Testament as the Procurer and Source of peace. (Lk 2:14 - 'Peace to men with whom He is pleased' was the declaration of the angels at His birth. Lk 19:38 - The King who comes in the Lord's name brings peace in heaven. Lk 19:42 - Jesus cried over Israel's inability to understand what would bring them peace. Jn 14:27 - This peace, Jesus gave to His own, to remain with them at His departure. Jn 16:33 - He told them what was to occur so that they would be at peace amidst the coming trial, knowing He had overcome. Ac 10:36 - God was preaching peace to Israel through Christ Jesus. Ro 5:1 - The justification that comes of faith in Jesus brings us peace with God. Eph 2:17 - Peace was the message He preached to all.) These verses show that the apostle considered Jesus as truly the source of these blessings as is the Father, he connects them in their joint reference as the bestowers of these blessings, and as equally proper objects of prayer, worship, and homage. Finally, it makes clear that Paul understood Christ to be divine in nature, else he would not so closely couple Jesus with the Father. Notice how much Paul packs into this single sentence, which has traversed the last seven verses! His mind cannot but turn to the greatness of God, even in this which is but a greeting.

Wycliffe

1:1: The length of this greeting shows how important Paul considered the letter. His dedication and spirit 'permeate these opening lines.' He identifies himself as being Christ's property, given a specific task by divine appointment, that task being clearly declared to him at Damascus (Ac 9:15-16 - He was a chosen instrument to declare the gospel to Gentile, king, and Jew alike. Ac 22:14-15 - He was appointed to see and hear Jesus, and to be His witness to all men. Ac 26:16-18 - Jesus appeared to him and appointed him a minister of all that He would reveal, working amongst Jew or Gentile - and delivered from both - to open their eyes to the truth, and so free them from Satan to receive an inheritance together with those sanctified by faith in Christ.) He had been set apart (Gal 1:15 - from before birth) to preach the good news that God had brought. Paul's Master, his office, and his message were all of divine origin.
1:2: The record of Scripture showed that God had given advance notice of this gospel through the writings of the prophets.
1:3: This gospel concerned His Son, who became man. He was physically born.
1:4: The resurrection was powerful proof that He was truly the Son of God. In this reference, the term 'dead' is plural, implying that in His resurrection, we too are raised to new life. It also speaks to Christ's victory over death. (1Co 15:12-13 - To preach Christ was to preach His resurrection. Those who claimed that there was no resurrection for believers would have to claim that Christ Himself was also not resurrected. 1Co 15:21 - The resurrection came of a man, because death had come by a man. 1Co 15:42 - In the resurrection, the perishable body is raised as a [new] imperishable body. [how could it be the same one?] Ac 26:23 - It was determined that the Christ must suffer, so that His resurrection from the dead would make Him the first to proclaim the light of salvation to both Jew and Gentile. Ro 6:9 - Having been raised from the dead, Christ cannot again die, for He is made master over death.) The Holy Spirit made of the resurrection a powerful declaration, opening the full meaning of this fact to our understanding by His illumination. 'Spirit of holiness' has been taken to mean 1 - a stronger form of the Holy Spirit, 2 - a declaration of the holiness seen in Jesus' human spirit, 3 - the Spirit of God as the creative force of Deity. It may be seen as modifying the way in which He was declared God's Son, or as describing His person. Wycliffe leans towards the first meaning of the phrase. Note that Jesus was born a human descendant of David, and declared a divine Son of God.
1:5: Grace and apostleship were both received from this Son of God. The apostleship in particular was received on behalf of Christ's name.
1:6-7: Paul makes clear that his audience is Gentile. He stresses their calling, not as being cut off from others, but as being consecrated unto God. Such a called out group ought to have huge impact on their society. Grace and peace are the formulaic greeting of apostolic letters [see list in Barnes comments above.] 'Grace' replaces the common Greek expression for 'greetings.' 'Peace' parallels the traditional Hebrew greeting of 'shalom.' Implications are of prosperity, good health, and success. In this format, though, the stress is on what God has done already in the believer's life.

Jamieson, Fausset & Brown

1:1: This is a departure from the traditional greeting of the Greeks, but typical of Paul, inasmuch as there is a benediction given to those addressed. But Paul goes farther than any other letter in the inclusion of doctrinal content in the greeting. Paul introduces himself first as being a slave of Jesus Christ. There are several words in the Greek indicating the state of free service, but this is none of them. Rather, it is the term doulos [1401], indicating that Paul is the very property of Jesus, and subject to His will, being completely at His disposal. The honor of such a relationship to Christ is enough to make as nothing the negative connotations of slavery. (Gal 3:28 - Jew or Greek, slave or free, male or female, there is no difference in the sight of Christ. 1Ti 6:1 - Slaves are called to honor their masters so as to honor the name of God. Rev 6:15 - The kings, the great, the rich, the strong, all who were slave or free hid in the caves of the mountains. Rev 22:3 - The saints, who are God's servants, shall serve Him in worship.) Throughout Scripture, the idea of God's people or Christ's disciples being slaves entirely devoted to God is conveyed, the moreso for the kings and prophets of Israel, and now the apostles, too. In those offices, it conveys a devotion that they would never yield to a lesser being. (Ro 6:22 - We are freed from sin, and enslaved to God. Ro 14:4 - We are in no position to judge a slave of Christ. That's His job. 1Co 7:21-23 - We were bought by a price to be enslaved to Christ, and therefore ought not to become slaves of men. Rev 19:2-5 - Christ avenged the blood of His slaves, for which they give praise to God. Ps 135:1 - Israel is instructed to praise the Lord, being His slaves. [JFB see this as referring to all Israel. I would have thought it was directed to the Levites.] Is 65:13 - Israel, God's slave, will eat, drink, and rejoice, but the enemy will be hungry, thirsty, and shamed. Dan 3:26 - Shadrach, Meshach, and Abed-nego are recognized as slaves of the Most High God. Dt 34:5 - Moses, the slave of the Lord, died. Jos 1:1 - After the death of God's slave Moses, the LORD spoke to Joshua, Moses' slave. Mk 1:7 - John the Baptist considered himself unworthy to perform even the slave's work for Jesus.) There is no implication here that such a thing as an apostle not called existed. The reference is to the manifestation of Christ made to Paul, and so making his call on par with the original apostles. (1Co 15:7-8 - Having appeared first to James, then to all the apostles, Christ lastly appeared to Paul, Ac 26:16-18 - declaring to him his mission to the Gentiles as witness.) Paul was thrice separated to his work. Firstly, at his birth (Gal 1:15) God so ordered the course of his life as to prepare and train him for his work as Christ's servant. Secondly, at Christ's manifestation, he was officially separated for the service of the gospel. Finally, at Antioch, he was separated along with Barnabas to the work of reaching the Gentiles (Ac 13:2). In declaring that gospel the 'gospel of God,' Paul means not that it is about God, but rather that it has God as its Author. (Ro 15:16 - Of this gospel, he ministered as a priest to the Gentiles. 2Co 11:7 - He preached it without charge, which ought not to have been cause for offense. 1Th 2:8-9 - He imparted that gospel, along with his own life, to the Thessalonians. 1Pe 4:17 - Judgment begins in God's household. So much the worse it will be for those who don't obey the gospel of God.)
1:2: Although the church in Rome was largely Gentile, they were likely also largely proselytes to Jewish faith. As such, they need to be reminded that this gospel is no departure from Moses and the prophets, but a more clear and profound testimony of the same God. (Ac 13:32-33 - In Christ, God fulfilled His promise to Israel.)
1:3: What is 'concerning His Son' is the message of the gospel itself. This is not to be referred back to the mention of the prophets [although He is the fulfillment of their prophecies.] That Christ was the son of David, and thus the fulfillment of Messianic prophecies was absolutely critical to show. Thus, a great deal of effort is made in the early work of the church to show this line true. (2Sa 7:12-13 - God will raise up David's descendant to build His house, and the throne of the kingdom he will establish will be forever. Ps 89:3-4 - God has made a covenant with David to establish his throne forever under his lineage. Is 9:6-7 - A child will be born to bear the government. He will be Mighty God, Eternal Father, and Prince of Peace, sitting the throne of David over a kingdom that will have no end. Is 11:1 - The Messiah will be from the line of Jesse, David's father. Is 55:3 - The covenant God makes with His Messiah is in accord with that made to David. Jer 23:5 - God will raise up a righteous king from the line of David to save Judah and Israel as the LORD our righteousness. Mt 22:42 - The Pharisees understood the Christ to be the son of David, Jn 7:42 - and coming from Bethlehem. Lk 1:32 - The angel declares that He will be Son of the Most High and will occupy the throne of David, His father. Mt 1:20 - He also speaks to Joseph as son of David, further establishing the Messianic line. Lk 2:11 - The angels tell the shepherds that their Savior the Christ is born that night in Bethlehem - the prophesied birthplace. Ac 2:30-32 - Peter strove to show how Jesus' resurrection fit in with the prophecies of His father David. Ac 13:22-23 - Paul also preached of Jesus as coming as the promised Savior from the line of David. 2Ti 2:8 - Jesus is descended of David, and risen from death. This is the message of the gospel.) This lineage declares Christ's human nature, the clear understanding of true faith. (Jn 1:14 - He became flesh and lived among us. Ro 9:5 - Christ was descended of the Jews in terms of the flesh. 1Jn 4:2-3 - Those who live by the Spirit of God confess Christ as having come in true humanity, the denial of which is the work of the antichrist spirit.)
1:4: Whereas Paul declares Jesus to have been made a Son of David, he here declares that Jesus was declared or manifested as the Son of God. In so doing, he makes it clear that Jesus always was the Son of God, but that this had remained unknown to man until His incarnation among us. The full impact, in truth, was not clear even to the apostles until His ascension. (Jn 1:1 - In the beginning, the Word was God. Jn 1:14 - He became flesh. Is 9:6 - A child is born, a Son is given.) Paul does not intend to indicate that the power Christ always had was revealed by His resurrection, but rather, that His being the Son of God was declared powerfully by the fact of the resurrection. If this passage be viewed as the climax of a description of the life of Christ, then the spirit of holiness refers simply to that which was made evident as Jesus ascended from His humble human estate to His more elevated resurrected glory. This view tends to be held by those who reject Jesus' divinity. Rather, what is here is clearly a contrast between the fleshly nature of Jesus, and the spiritual, essential nature of Jesus as the uncreated eternal Son of God. (2Co 3:17 - The Lord is the Spirit. Jn 4:24 - God is spirit, and must be worshipped in spirit and truth.) Clement of Rome clearly understood Christ as 'being first Spirit,' and becoming flesh. Paul likely phrases this as he does to avoid the mistaken impression that he is referring to the Holy Spirit. (Heb 9:14 - Christ, through the eternal Spirit [through His essence] offered Himself up as the perfect sacrifice. 1Ti 3:16 - Christ was revealed in the flesh, and justified in the Spirit.) In His resurrection, the Head of the Church became the First-fruits of the coming resurrection of the saints.
1:5: Paul received grace and apostleship at his conversion. The grace he held in common with all believers, but the apostleship was a special gift to only a few. However, that office needed the preparation that grace brings. (Eph 3:8 - The grace of being enabled to preach was given to Paul. 1Ti 1:12-14 - The Lord's grace was more than abundant in allowing Paul to be put to use in the ministry.) The purpose of his preaching was to cause men to yield full obedience to the gospel, as could only occur if they believed it. (Jn 6:28-29 - Believing in Christ is the work God asks of us. 1Jn 3:23 - The commandment He asks that we obey is to love each other. Ro 10:16 - Not all accepted the good news. 2Th 1:8 - Those who don't know God don't obey His gospel, bringing retribution on themselves. Ro 16:26 - The revealing of the gospel truth of God is bringing obedience of faith. Ac 6:7 - As God's word spread, disciples were added, and even among the priesthood there was obedience to the faith.) The name of the Lord indicates 'all that is most precious in His revealed character,' just as it did in the Old Testament usage. As such, the purpose of obedience was to cause His work, character, and glory to be revealed in believers. There is also the factor that in claiming this title to Jesus, the authors of the New Testament once more make clear that He is indeed heir to all of God's perfections and relations. (Php 2:10 - To that name every knee shall bow.)
1:6: The church in Rome is not some special church, but is called just as every other church is called. (1Co 14:36 - God's word did not come only to one place, but to all.) The call is not here indicating a call by Christ, for all who hear the gospel hear that call. Rather, it refers to their state as belonging to Him, called effectively.
1:7: The church in Rome is declared beloved of God (Dt 33:12 - as was the tribe of Benjamin. Col 3:12 - Such as are His chosen put on the characteristics of compassion, humility, and patience.) The effective call is to a holy and blameless sainthood of love before Him. (Eph 1:4 - He chose us before the foundation of the world to be holy and blameless before Him.) In grace we see the 'whole riches of God's everlasting love' (Jn 1:14 - The Word came among us to live, filled with grace and truth from the Father. Ro 5:20-21 - Grace increased to meet the needs of increasing sin, reigning through eternal life and righteousness through Christ.) Peace was made ours through the blood of the cross. It is by this blood allowing the God who cannot look at sin to look upon us that He is called the God of peace (1Th 5:23 - the God of peace sanctifies us completely, Ro 16:20 - and will soon crush Satan under our feet.) This is that peace that passes beyond our ability to understand (Php 4:7). (Eph 2:13-17 - Christ brought us together by His blood, uniting Jew and Gentile, ending the enmity between God and man that came of the Law, and reconciling us through the cross. His word was to those near [the Jews] and far [the Gentiles]. Col 1:20 - He reconciled all to Himself through the blood of His cross. Col 3:15 - This peace is to dwell in our hearts, keeping us one body.) The placing of Jesus' name beside that of the Father in these benedictions - indicating them as joint source of the blessings sought - clearly declare Christ's divinity, for no other name would any dare to place in such a parallel with God were it otherwise. (Jn 5:23 - We are to honor the Son just as we do the Father.)

New Thoughts (2/13/01-2/14/01)

We, as Paul, were called before our birth (Eph 1:4 - He chose us before the foundation of the world.) That call came with a goal of being holy and blameless (same verse), with directions to be radically separated, "from other men and other objects and pursuits, and consecrated to the service of God." And it came with a purpose; to have a great impact on our society as we glorify Jesus by declaring His gospel to the world, bringing them to faith and the obedience which cannot be separated from that faith. Israel had been strategically placed by God, to occupy a land at the crossroads of civilization. Thus, they were positioned to have such a great impact on the nations. The coming of our Lord, the beginning of His gospel had been strategically placed by God, to occupy a time when the political climate and the linguistic currency were perfectly adapted to the spreading of that gospel, allowing a small team of 120 men to so impact their society that within a few centuries the gospel they preached was the dominant belief system among the nations of the Roman empire. The Church today is equally placed in its time and situation by that same God. And it is He who has chosen the location in which He intends for us to have such an impact. Have we accepted His call? Have I? Lord, I know beyond doubting that I fail of that call on a regular basis. I know that I have been shy in declaring Your greatness among the nations. Yet, I have seen You working change in me, in those around me. I have seen Your hand working on my coworkers, almost in spite of my silence. To me, Your awesome ways are all the more impressive as I consider what You've been doing. Yet I hunger to be more fully submerged in Your will, even as I hungered for that submission when first I began this study. I've grown, I've learned to hear Your leading a little better over the course of time, but there remains so far to go. I thank You that You have been teaching me to allow "the yoke of obedience" to direct the freedom You have given me in justification, as Matthew Henry noted. I thank You that You have gifted me with the peace that comes only by Your merit, by Your provision, by Your renouncing of Your earthly rights. I thank You that with that peace, as I have slowly been learning obedience, Your grace has also abounded towards me. I thank You that You have combined those blessings in my life, even as Paul prays here, for Calvin speaks truth when he points out that prosperous peace is but a curse unless Your grace be part and parcel of that peace. May that very grace and peace lead into the harmony and unity You desire among Your children, may it lead into a greater boldness to proclaim Your goodness to the world around me.

Now, I know You have lit a fire in me to reach a deeper degree of understanding with regard to that grace and peace which You bestow upon Your chosen ones. I pray even now, that as the coming studies unfold, that deeper truth will be made clear to me, that You will enlighten my understanding in the way that You intend, and that You will make that understanding more than simple head knowledge, but allow it to have its fullest impact on my being and my nature.

Before I depart this prayer, Lord, I just want to add a note of rejoicing. For by Your grace, You have caused this stiff-necked and proud man to reach a new place. By the testimony of my coworkers, You have caused me to see what You have worked in me over the last few months. You have brought to my recognition the way my nature came across - an unapproachable fortress of pridefulness. Through so many avenues, throughout the study of this book, You have brought home the weight of that sin. Through so many avenues, You have brought cracks into the walls of that fortress I'd erected to 'protect' myself. The walls may not be down yet, but the forces of light have won through, and the collapse cannot but come. And so, through the testimony of my coworkers, I hear that Your nature is beginning to be more visible in me, as You teach me to temper my ways with compassion, as You teach me to show mercy in my strength, even as You have done with me. May Your praise be glorious, oh Lord!