2. SALUTATIONS AND THANKSGIVING - Romans 1:1-17

 

When studying Romans it needs to be remembered that the epistle is a letter to normal Christian people. It is from Paul the apostle to the Christians at Rome. The epistle takes the form of a normal letter of the time, and further examples of such letters can be found in other books of the New Testament such as Acts, Galatians and Corinthians. As you would expect from such a letter, Romans begins with words of greetings, and also of thankfulness unto God.

 

Please read Romans 1:1-17

 

Verse 1: The letter opens with a description of its human author, Paul. He is firstly, ‘a servant (doulos - slave) of Jesus Christ.’ This describes his role in general as a Christian, acknowledging his own absolute submission and thorough dependence upon his Saviour and Lord (cf Philip 1:1; 1 Cor 6:19,20).

Paul is also called an apostle. This does not mean a messenger in general as the word is sometimes used elsewhere, but here describes his own peculiar and specific servant-hood. Paul was qualified for this role, for he had seen the resurrected Christ (1 Cor 9:1; 15:5,8), and had received his commission directly from the Lord Jesus Christ Himself (Gal 1:1,16; Acts 26:16-18). Because of this, his words are to be received as from God Himself, for he has the authority of God (Heb 1:1,2; 2 Pet 3:15; 2 Pet 1:20,21). As an apostle, Paul was ‘separated unto the gospel of God’, set apart from all else for the specific ministry of bringing the good news of what God has done for sinners to sinners (Acts 9:15).

QUESTION: In what way do all Christians share in Paul’s role? Explain.

 

Verses 2,3: The Gospel that Paul was to proclaim is the message of the entire Bible. Both the Old Testament and New Testament are one harmonious whole, being the message to humanity of how God will bring sinners back to Himself (1:17; 3:21; 4:3,6-8; Lk 4:21; 22:27; 24:25-32,44-48). It is the story of how God meets man’s need in His Son (9:5; Col 2:9; Philip 2:6), who took on human flesh and nature (Jn 1:14; 2 Cor 8:9; Gal 4:4), and was born into the line of David, thus fulfilling many Old Testament promises (2 Sam 7:12,13,16; Is 11:1-5, 10; Jer 33:14-16; Ezek 37:24; Mt 1:1ff).

Verse 4: The Lord Jesus Christ was ‘declared (horizo - appointed, see Acts 10:42; 17:31) to be the Son of God with power.’ What this means is that Christ was shown to be, or demonstrated to be, the Son of God by the clear evidence of the Spirit’s power. He didn’t become the Son of God by His resurrection, but because He was of a lower state because of His incarnation He was not clearly demonstrated to be the Son of God until the resurrection (Mk 9:1;Acts 2:36), the resurrection verifying His claims to Deity.

Christ was exalted ‘according to the spirit of holiness,’ that is, the Holy Spirit who was already in Christ (Lk 1:35; 4:1; Jn 3:34), yet concealed by Christ’s voluntary humiliation and weakness, broke forth in great power by raising Christ from the dead.

Verse 5: It is through this Lord Jesus Christ that Paul has received ‘grace and apostleship.’ This means he was given the grace or gift of apostleship from Him. His appointment was wholly of divine favour and not of his own merit. It was a spiritual gift to fulfil this office of apostle. It was given in order to bring glory to Christ.

This gift was given ‘for obedience to the faith among all nations, for his,’ in the Gospel (10:3,16; Acts 6:7). This means that people of all nations were to be brought to obedience to God through faith in Christ (15:18; 16:26). This verse highlights Paul’s calling to the Gentiles.

Verse 6: The Christians at Rome were made up predominantly of Gentile believers, and therefore they make up part of the large group to whom Paul is called to minister as an apostle (11:13; 15:16; Gal 2:8,9; Eph 3:8; 1 Tim 2:7). The Christians at Rome were also among those who had been effectually called in Jesus Christ by faith to obey.

NOTE: INDIVIDUAL DISCOVERY QUESTION HERE: In Romans 1:7, Paul calls the Christians there ‘saints’. What does the use of that term mean, both in theory and practice?

 

Verse 7: The structure of these first seven verses is such that verse 7 really follows verse 1. This is so because verses 2 to 6 are really a parenthesis.

Paul is writing this epistle to the ‘beloved of God’ in Rome. These are they who have the special privilege of God’s free and special favour upon them. This was so even before they had loved the Lord (1 Jn 4:19), and will be so forever more (8:31-39).

These believers are ‘saints’, those who are set apart for God by Him, and for Him. They are to be a holy people for God, becoming so not over time or in time, but are so because they have been effectually called in Christ. Because of this they are now His, and are set apart and consecrated to God’s service (Eph 1:4; 1 Pet 2:9).

To the saints in Rome Paul commends the blessings of God, their Father and his, and those also of the Lord Jesus Christ’s. These blessings are those of grace and peace. Grace being the blessing of God’s free and unmerited favour and love, and peace the well being which is enjoyed through His grace. Both these blessings are given through Christ to men.

Verse 8: It was God who was the object of Paul’s trust and love, and to whom he owed all. This verse shows Paul’s heart felt relationship to God, with a meaningful thankfulness to God for all the Roman believers, as their faith came to them as the gift of God (Eph 2:8,9). Paul’s thankfulness is expressed through the Lord Jesus Christ, as it is through Him that the gift of faith from God came.

Paul is thankful because their faith is so obviously sincere and real, as it was being spoken of throughout the Roman world (cf Col 1:6; 1 Thess 1:8). As all roads led to Rome, news from Rome obviously spread very quickly throughout the empire. The Christianity of the Roman believers was making a real impact, and was becoming very well known throughout the world.

Verses 9,10: Paul shows the sincerity of his words by calling on God as a witness to the truthfulness of them (1 Sam 15:29; Jer 11:20; 2 Tim 2:13; Tit 1:2; Heb 6:18). Again this reveals a living relationship with God, for Paul calls God his God, and he serves Him with a genuine and sincere heart ‘in the Gospel of His Son.’ He serves not just by the preaching of the Gospel, but with all that he is.

Paul is very keen to confirm and testify to the Roman believers that he is constantly praying for them (Eph 1:16; Phil 1:3ff; Col 1:3). One of the things that he prays about in regards to the Roman Church is that he might now be finally able to see those for whom he so often prays, a desire that he acknowledges will only be possible if it were the Lord’s will to bring it about.

Verses 11,12: Paul longs to see the believers in Rome, desiring to minister to them in order to spiritually strengthen them, and also to be encouraged by them in the mutual sharing of their common life in Christ together.

QUESTION: What can be learnt from the example of Paul in verses 11 and 12?

 

Verse 13: Paul wants the Roman Church to take special note of what he is telling them here (11:25; 1 Cor 10:1; 12:1; 2 Cor 1:8; 1 Thess 4:13). He regards the believers in Rome as belonging to the family of God, of sharing a common life in Christ with him (1 Cor 15:58; Col 1:2; 1 Tim 6:2), and as such they were often in his prayers and heart. In fact he had wanted to visit them for some time, and had even made plans to do so, but had been hindered from doing so. It is not certain as to why Paul had been prevented from visiting the church in Rome up to this point, but more likely than not it was the nature of his ministry that had prevented him (15:20-23).

Paul is hoping to actually make the journey this time, not wishing to be hindered, in order that he might obtain a harvest in Rome also. The fruit being referred to here is probably that of spiritual growth (Eph 1:17; 4:14; Col 1:9,10), as seen in the fruit of the Spirit (Gal 5:22), but may also include converts (1 Cor 9:22).

Verses 14,15: Paul has a responsibility as the apostle to the Gentiles to preach the gospel to both the educated and uneducated, for all need the Gospel. Because of this ministry he must also bring the gospel to Rome (1 Cor 9:16), for as Gentiles they were part of the flock to whom he was called.

Verse 16: Paul is not ashamed to bring the gospel to Rome. He loves this gospel, and is not embarrassed by it. Why should he be? After all, it is by this gospel that people, including him, are saved from sin. It is only through this gospel that people can be made right with an offended God.

The Gospel was first revealed to the Jews (Ps 147:19,20; Amos 3:2; Rom 3:1,2; 4:4; Mt 10:5,6), and when they chose to reject it, it was then offered to the Gentiles (Acts 13:46; 18:5,6; 19:8,9). Now there is no longer any distinction, for the gospel is freely offered to all (10:11,12; Eph 2:11-22).

QUESTION: How do Christian’s display being ashamed of the gospel? Please give examples.

 

Verse 17: Paul is not ashamed of the gospel because in the gospel it is made clear how people may be put right with God by faith in Jesus Christ. It is not the righteousness of God that is in view here, rather it is the righteousness from God (Philip 3:8,9). This righteousness offered in the gospel is received by faith (3:22), to all who believe.

This is not a new concept, but is the continuing teaching of the Old Testament, to which Paul appeals (Hab 2:4; Is 30:15). We live in the presence of God only by righteousness, and this comes to us via faith. The one made righteous by faith will be saved, and his life will be ordered by faith.

 

Individual Discovery

Verse 18 says, ‘For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness’ How is the wrath of God revealed?

 

How does creation declare God’s invisible attributes? Explain.

 

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12/10/2008

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