Commentary with Reflections and Questions 1:1ā17
OPENING AND THEME: THE GOSPEL OF GODāS SON, POWER, AND JUSTICE FOR THE SALVATION OF ALL
Ancient letters, like contemporary correspondence, had a certain predictable structure. Paul both follows and modifies that format, and this is evident in the first seventeen verses of Romans. Theologically speaking, Paul Christianizes standard elements of the ancient letter, such as the identification of the sender and recipients and the greeting. Pastorally speaking, he writes with authority and conviction, but also with humility and warmth. Rhetorically speaking, Paul expands the letterās standard elements because Romans is a pastoral letter-essay. It has a theme and even a thesis, a propositio. Accordingly, although the sustained argument of the letter begins at 1:18, there is much of great significance in 1:1ā17.
1:1ā15. OPENING
How a piece of correspondence begins is important. The very first words of a letter generally establish or reestablish a relationship. Unknown, except by reputation, to many of the Roman believers, Paul uses the salutation and thanksgiving to set forth his distinctive apostolic identity and to articulate his respect for, and bond with, the Roman faithful. He also whets their appetite to hear the gospel he has been commissioned to proclaim (1:1, 15). This gospel is the letterās theme, and Paul will spell it out in the following chapters, since he has so far ābeen preventedā from a personal visit to do so (1:13).1
1:1ā7. Salutation and Theme: Paul, the Romans, and the Gospel of Godās Son
Paul writes this letter alone (1:1), unlike the other undisputed letters. Perhaps this is because he has not visited Rome and needs to establish his apostolic integrity, though we learn in chapter 16 that he is already known by quite a few in the imperial capital. His rather lengthy self-identification (1:1ā5) focuses on both his call to apostleship and the gospel he proclaims, while his identification of the Roman recipients (1:6ā7) centers on their calling.
Paul and the Roman Believers
Paul is first of all a āservantā (Gk. doulos, āslaveā) of Christ, through whom he has received the common believersā experience of grace (cf. 5:2) as well as the particular grace to be an apostle (1:1, 5). Ultimately the source of each aspect of his identity is God, who has called him and set him apart to be an apostle (1:1; cf. Gal 1:15), one sent with the authority of the sender as the senderās representative and agent. Paul understands āapostleā to include not only Jesusā original disciples (1 Cor 15:7) but also those like himself, Barnabas (1 Cor 9:5ā6), and even, it seems, a husband-wife team, Andronicus and Junia (Rom 16:7). Having seen the resurrected Lord (1 Cor 9:1; 15:8ā9) and having been commissioned by him seem to be the two basic requirements for apostleship, in Paulās view. He summarizes his apostolic ministry as being a witness to, and agent of, Godās amazing grace and peace (1:7).
The same God has called the Roman believers (1:6ā7) to be ābelovedā (children) and set them apart to be āsaints,ā or, better, āhis holy peopleā (NIV) who ābelong to Jesus Christ.ā To be holy is to be marked out for Godās purposes; it is to be part of an alternative culture, a different way of being human: in the world but not of the world. Paul will have much more to say about this holiness in chapter 6 and especially chapters 12ā15. (What he says needs to be heard by contemporary Christians who, in the words of Jesus in Rev 3:16, are sometimes more ālukewarmā than they are holy.)
The word āsaints,ā then, does not refer to a special class of people but to all who belong to Christ: Godās holy ones (Gk. hagioi). Holiness with respect to humans is the scriptural language of covenant relationship, now reconfigured around Jesus, who makes a new covenant possible. The children of Israel were called to be holy because God is holy (Lev 11:45; 19:2; 20:26). So also Christians are called to be holy, sharing in the holiness of God by being reshaped into the image of Christ, Godās son and our elder brother (Rom 8:14ā17, 29). The Roman believers demonstrate the meaning and impact of the gospel (despite Paulās not being their spiritual parent) as exemplars of āthe obedience of faith among all the Gentiles,ā or ānationsā (1:5; Gk. ethnÄ). (We will return to this phrase momentarily.)
The Gospel
The link between the writer and the recipients of this letter is āthe gospel of God ā¦ concerning his Sonā (1:1, 3), the letterās subject matter. The gospel is what ultimately binds all Christians together. It is critical for Paul and for us that this gospel, this good news, is āthe gospel of God.ā God, not Paul, is its source, its author.2 The key termsāSon of God, Lord, grace, peace, faith, obedienceāin these first verses of the letter are drawn directly from the language Paul uses to articulate the gospel in Romans and elsewhere. Many of these words could also be found in both the Scriptures of Israel and in the gospel, or ideology, of Rome. Paulās gospel stands in continuity with the former and in contrast to the latter.
The word āgraceā (Gk. charis, meaning āfavor,ā ābenevolence,ā āgiftā) in 1:5 and 1:7 refers to Godās completely unmerited and unearned favor. But a gift in antiquity required reciprocation. For Paul, as John Barclay has demonstrated, Godās grace is unconditioned (given to the unworthy) but not unconditional. Those who have received such grace are expected to be transformed by the Spirit; grace implies obligation.3
āPeaceā (1:7) summarizes the gospel as much as āgraceā does (e.g., 5:1; 8:6; 14:17). It represents the Hebrew word Å”ÄlĆ“m (shalom), meaning not merely the absence of conflict but also wholeness: having right relations with God, one another, and all creation. The architect of true peace is not Caesar or any other political power; it is the God of peace (15:33; 16:20; Phil 4:9; 1 Thess 5:23).
The phrase āthe obedience of faithā (1:5) is also particularly important to Romans, which not only begins but also ends with a reference to it (16:26). As the letter unfolds, it will become clear that faith and obedience are not two separate responses to the gospel, one requiring or generating the other, but one unified response of obedient faith. Recent ways of rendering this phrase include āfaithful obedienceā (CEB), ābelieving obedienceā (KNT), ābelieving allegiance,ā and ācovenantal believing allegiance.ā4
This unity of faith and obedience is grounded in the fact that the gospel is a divine and royal announcement: it is the good news from God (1:1), promised in Scripture through the prophets (1:2), about Godās Son (1:3). Although Paul does not identify which prophets or which specific promises he has in mind, it is clear from Romans that he finds Scripture as a whole, and the prophet Isaiah in particular, as a multifaceted witness to the gospel he proclaims. The prophets Jeremiah, Ezekiel, Hosea, and Habakkuk also figure significantly in Romans, as does the entire Torah, and the Psalms also have a prominent place. For Paul, the entirety of Israelās Scripture points toward the arrival and reign of Jesus as Messiah and Lord.
āThe obedience of faithā may well be a phrase Paul coined to connect Jesusā experience to that of believers. Jesus, Godās Son and the focal subject of the gospel, was both obedient and faithful to his Father (3:22, 26; 5:19).5 The gospel, therefore, is not simply to be believed but to be obeyed (Rom 10:16). To believe is to share in the Sonās obedience, which (as we will see) means to share in his death and resurrection (Rom 6). Paul proclaims Christās obedience/faithfulness in order to elicit a similar obedience/faithfulness from his hearers and readers, both ancient and contemporary.6 Jesus is āour Lordā (1:4; cf. 1:7), a title that also clearly implies a call to allegiance and obedience.
Jesus our Lord is also Jesus Godās Son (1:3ā4). The Son Paul names here was not merely a Davidic descendant but is revealed, by Godās resurrection of him (cf. Gal 1:1), to be the promised Davidic Messiah, or royal Son of God (a messianic designation). The āSpirit of holinessā (1:4) powerfully at work in Christās resurrection is the same Spirit at work in all believers, as Paul will discuss at length in chapter 8.
It is likely that in 1:3ā4 Paul is citing part of an early Christian creedal tradition that speaks of Christās exaltation. Neither the tradition nor Paul, however, holds an adoptionist Christology, as some interpreters have suggested: the belief that Christ was not the eternal, preexistent Son of God but a man who became Son of God through adoption at some later point (his baptism or his resurrection). The declaration (NRSV) of Jesusā messiahship/sonship, sometimes understood as his appointment (NIV, NET) to messiahship/sonship, is a way of describing the resurrection as Godās vindication of Christās death and the commencement of his royal messianic reign. His nature has not changed, but his role in God the Fatherās salvation project has been publicly announced with clarity.
This sort of confession about the significance of Christās resurrection and exaltation, as Phil 2:6ā11 shows, does not contradict a belief in Christās preexistent divine status (see also Gal 4:4), even though preexistence is not explicitly mentioned by Paul (or the tradition he cites and affirms) in 1:3ā4. The citation of early Christian tradition and the reference to Scripture (1:2) lend authority to Paulās proclamation of the gospel and put him on common ground with the teachers and believers in Rome.
Summary
The importance of these first few lines of the letter, with their brief but poignant summary of the gospel, should not be underestimated. The emphasis is on Jesusā royalty and resurrection. In conjunction with 1:16ā17, which focuses on Godās righteousness, they tell us in summary form what the gospel is and what it does. References to Jesus as Son of God and Messiah (Christ) mean that he is the prophetically promised king who has inaugurated Godās salvation, righteousness, and justice in the world.
Such claims are implicitly a challenge to Rome, with its own claims to being the good news of universal sovereignty, salvation, and justice, embodied especially in its own royal figure, the emperor. Such claims about Jesus also implicitly invite Paulās audience to participate in the universal dissemination of Godās gospel as the truly good news humanity needs and the proper alternative to any other alleged gospel of salvation, ancient or contemporary.
Having identified himself, the content of the gospel, and his letterās recipients, Paul offers the Romans grace and peace (1:7b). In these first seven verses, then, Paul lets his addressees know that they and heādespite their different callingsāshare a common gospel experience of grace and a common response of believing allegiance that relates them to God the Father, Jesus the Messiah/Son and Lord, and the Spirit of holiness. The stage is set for Paul to narrate the saving work of the triune God and the human joy of benefiting from and participating in that salvation.7 But first, Paul needs to create a more personal rapport with his addressees, which he does in the following verses.
1:8ā15. Thanksgiving, Intercession, and Hope
Most of Paulās letters include a thanksgiving after the salutation. Paul does three main things in this particular thanksgiving, all of which help to establish his relationship with the Roman faithful. He speaks of grat...