Chapter 1:1–17
Chap. 1:1-7—At the time of the writing of this letter, Paul had not been to Rome, and therefore, takes a little more time than he usually does in his epistles to introduce himself to the saints there.
Vs. 1—He begins: “Paul, a servant [bondman] of Christ Jesus, called to be an apostle, separated unto the gospel of God.” A “bondman [servant]” of Christ is something more than being a believer on the Lord Jesus Christ. It refers to a personal exercise that occurs in the life of a believer to voluntarily surrender himself to the cause of Christ in this world, and thus, to become His servant. The Lord does not command anyone to be His bondman-servant; all who have made themselves such have done so of their own volition. This exercise comes as a result of realizing that we have been “bought with a price” (1 Cor. 6:20; 7:22-2320For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:20)
22For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. 23Ye are bought with a price; be not ye the servants of men. (1 Corinthians 7:22‑23)). In considering the cost of our redemption—that Christ, in love and pity, willingly took our place under the judgment of God to save us—our heart becomes deeply moved, and we respond by giving our life (our time and energy) to Christ as His servant. By stating that he was the Lord’s bond-servant, Paul was indicating that he had gone through this exercise and had placed himself unreservedly under the Lordship of Christ, to be used in His service in whatever way He desired. Thus, he introduces himself to the Romans as one who was totally “sold out” to Christ.
The King James Version (KJV) says, “servant of Jesus Christ,” but some translations render it—“bond-servant of Christ Jesus”—which we understand to be the correct rendering. This is significant. As a rule, when Paul says “Jesus Christ”—using His manhood name ("Jesus") before His title ("Christ") the Anointed One—it is referring to His coming into the world to do the will of God and to accomplish redemption. Whereas, when Paul says, “Christ Jesus” (putting His title before His manhood name), it refers to Him as having completed redemption, and is risen, ascended, and seated at the right hand of God as a glorified Man. It is interesting to see that Peter styles himself as a bondman and an apostle of “Jesus Christ” (1 Peter 1:11Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, (1 Peter 1:1); 2 Peter 1:11Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: (2 Peter 1:1)), whereas Paul sees himself as a bondman and apostle of “Christ Jesus.” This is because Peter came to know the Lord, and was called by Him when the Lord came into the world at His first coming, but Paul came to know the Lord when the Lord was a glorified Man on high, and was called by Him as such.
Believing that the saints in Rome should know something of his personal history with the Lord, Paul mentions two events in verse 1 That occurred in his life. Firstly, he was “called an apostle.” This took place on the road to Damascus when he submitted to the Lord in faith (Acts 9:1-61And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, 2And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. 3And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: 4And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. 6And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. (Acts 9:1‑6)). The King James Version (KJV) says “called to be an apostle.” The words, “to be” are in italics, which indicate that they are not in the Greek text, but have been added by the translators to aid in the reading of the passage. Unfortunately, those words, though well intended, are misleading and imply that Paul had to pass through a certain religious process after he was saved in order to become an apostle. This savours of the man-made clerical idea that has been prevalent in the Church for centuries, in which a person passes through a process of training in a seminary, whereupon he (or she) is ordained to a place in "the Ministry." However, the text should read, “called an apostle” or “an apostle by calling.” This means that he received his apostleship the moment he obeyed the call of the gospel and was saved.
The second thing Paul mentions is that he had been “separated unto the gospel of God.” This took place at Antioch about ten years later when the Spirit of God said, “Separate Me Barnabas and Saul for the work whereunto I have called them” (Acts 13:22As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. (Acts 13:2)). Hence, Paul received his apostleship the moment he was saved, but he was not sent by the Lord to do the work of an apostle until sometime later. This means that, even though he was an apostle, and he had placed himself under Christ’s Lordship as His bondman, he needed time to grow and mature in the things of God before he could be used in that work. This process of spiritual growth and maturity is needed in every convert (2 Peter 3:1818But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen. (2 Peter 3:18)).
The word “gospel” means “good news” or "glad tidings." Thus, the message of the gospel is God's good news to man. It is good news because it makes known God’s movements in grace toward men, seeking their blessing. (Grace is God's unmerited favour toward man.) By saying that the gospel is “of God,” Paul was indicating that God is the source of this good news. It all emanates from His heart of love; He drew salvation’s plan and in grace He has brought it down to man.
There are two parts to “the gospel of God” which Paul preached. He distinguishes them elsewhere as:
The Gospel of the Grace of God emphasizes Christ's coming into this world to accomplish redemption; it focuses on God’s condescending grace coming down to meet man in his need by that which Christ accomplished on the cross. The Gospel of the Glory of God emphasizes Christ's ascending up into heaven as a glorified Man. This latter aspect is what Paul calls “my gospel.” He was given special revelations concerning the believer’s position and present portion in Christ, the glorified Man at God’s right hand (Gal. 1:11-1211But I certify you, brethren, that the gospel which was preached of me is not after man. 12For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. (Galatians 1:11‑12)). Paul preached and taught both aspects of the gospel of God. In the book of the Acts, we see him preaching the gospel of God’s grace to sinners (Acts 20:2424But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. (Acts 20:24)), but in the epistle to the Romans, we have him teaching the gospel to the saints.
Vs. 2—In a parenthesis, Paul adds that this good news declared in the gospel was “promised afore by the prophets.” In chapter 3:21, he is more specific about this, stating that certain elements of the gospel—such as the “righteousness of God”—are “witnessed by the Law and the prophets.” Peter also speaks of this. He states that “the salvation” of our “souls” (a new kind of salvation which Old Testament saints had not known) connected with “the sufferings of Christ” had been prophesied in the writings of the Old Testament prophets (1 Peter 1:9-119Receiving the end of your faith, even the salvation of your souls. 10Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: 11Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. (1 Peter 1:9‑11)). He also mentions that those prophets did not understand what they had prophesied, and that it wasn’t until “the Holy Spirit” was “sent down” from heaven in these Christian times that we now understand what those things are (1 Peter 1:1212Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. (1 Peter 1:12)). An example of this is found in Isaiah 56:11Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. (Isaiah 56:1): “Thus saith the LORD, Keep ye judgment, and do justice: for My salvation is near to come, and My righteousness to be revealed.”
The fact that the righteousness of God and the salvation of the soul were promised in the Old Testament shows that the gospel is something distinct from the “mystery” (Eph. 5:3232This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:32)). The Mystery is a secret which God hid in His heart from past eternity and did not make known until these Christian times, when the Holy Spirit would come. It has to do with His purpose to glorify Christ in two spheres—in heaven and on earth—in a coming day (the Millennium) through a specially formed vessel of testimony—the Church, Christ’s body and bride. In Romans 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25), Ephesians 3:3-93How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (Ephesians 3:3‑9), and Colossians 1:23-2723If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; 24Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: 25Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Colossians 1:23‑27), Paul differentiates between the gospel and the Mystery. He states in those passages that the Mystery was not prophesied about in the Old Testament, whereas in Romans 1:22(Which he had promised afore by his prophets in the holy scriptures,) (Romans 1:2) and Romans 3:2121But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; (Romans 3:21), he indicates that elements of the gospel were stated in the Old Testament.
Vss. 3-4—Paul said that the gospel concerns “His Son Jesus Christ our Lord.” In stating this, he was indicating that this glorious Person is the subject of the gospel. Let us understand this clearly; men are not the subject of the gospel. Believing men and women are the beneficiaries of the blessings of the gospel, but they are not the subject of it—the subject of the gospel is Christ.
In introducing the Person whom the gospel concerns by stating His names and titles in the particular order in which Paul did is very instructive. They follow a sequential order from eternity to eternity and tell us much about who Christ is:
• “Christ”—This title refers to His Messianic office as the Anointed One, which He fulfilled in His earthly ministry (John 1:41; 4:2541He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. (John 1:41)
25The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. (John 4:25)) but was rejected as such and crucified (Mark 14:61-65; 15:3261But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? 62And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 63Then the high priest rent his clothes, and saith, What need we any further witnesses? 64Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death. 65And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands. (Mark 14:61‑65)
32Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him. (Mark 15:32)).
• “Our Lord”—This title refers to His exalted position in resurrection, as ascended to the right hand of God (Acts 2:32-3632This Jesus hath God raised up, whereof we all are witnesses. 33Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35Until I make thy foes thy footstool. 36Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. (Acts 2:32‑36)).
Thus, in this one sweeping statement, we have an introduction to the Person of Christ, from His Sonship in eternity past to His position now at God’s right hand as a glorified Man.
The Spirit of God leads Paul to open another parenthesis (from verse 3b to the end of verse 4) to enlarge upon Christ being both human and divine, so that there could be no question as to Who He was. He was “made [come of] the seed of David according to flesh.” This refers to His earthly lineage, being born in the family of King David. It indicates that the Lord Jesus was a real Man, and emphasizes His humanity. He was also “declared [marked out] the Son of God.” This emphasizes His divinity. Note: Paul mentions that there was a point in time when He came “of David’s seed” (at His incarnation), but he does not say that there was a time when He became “the Son of God” because He was always that from eternity, being God’s eternal Son.
Paul says that Christ was marked out (identified) as the Son of God “with power.” That is, He demonstrated that He was the Son of God by His acts of power when He walked here in this world. The power in His earthly ministry resulted from “the Spirit of holiness” being with Him (Luke 4:1414And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. (Luke 4:14); Acts 10:3838How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. (Acts 10:38)). Mentioning the word “holiness” indicates that His power to do miracles did not come from some corrupt source (Satanic power), but from the power of the Holy Spirit. The greatest barrier to blessing is death itself, but the Lord overcame this great obstacle by raising the dead—thus showing that He was the Son of God, the great Life-giver (John 1:4; 5:21; 11:254In him was life; and the life was the light of men. (John 1:4)
21For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. (John 5:21)
25Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: (John 11:25)). “The resurrection from the dead” (KJV) is in the plural in the Greek and should read literally, “the resurrection of dead ones.” This is a reference to Jairus’ daughter (Matt. 9:18-2618While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 19And Jesus arose, and followed him, and so did his disciples. 20And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 21For she said within herself, If I may but touch his garment, I shall be whole. 22But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. 23And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, 24He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. 25But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26And the fame hereof went abroad into all that land. (Matthew 9:18‑26)), the widow of Nain’s son (Luke 7:12-1712Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. 13And when the Lord saw her, he had compassion on her, and said unto her, Weep not. 14And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. 15And he that was dead sat up, and began to speak. And he delivered him to his mother. 16And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. 17And this rumor of him went forth throughout all Judea, and throughout all the region round about. (Luke 7:12‑17)), Lazarus (John 11:14-4614Then said Jesus unto them plainly, Lazarus is dead. 15And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. 16Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him. 17Then when Jesus came, he found that he had lain in the grave four days already. 18Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: 19And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. 21Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. 23Jesus saith unto her, Thy brother shall rise again. 24Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26And whosoever liveth and believeth in me shall never die. Believest thou this? 27She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. 28And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29As soon as she heard that, she arose quickly, and came unto him. 30Now Jesus was not yet come into the town, but was in that place where Martha met him. 31The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. 32Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. 33When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34And said, Where have ye laid him? They said unto him, Lord, come and see. 35Jesus wept. 36Then said the Jews, Behold how he loved him! 37And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? 38Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. 39Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. 40Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? 41Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. 43And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. 45Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. 46But some of them went their ways to the Pharisees, and told them what things Jesus had done. (John 11:14‑46)), and the Lord’s own resurrection—all were raised by His power. Thus, the Lord’s family lineage proved that He was “the seed of David” (Matt. 1), but His acts of power in raising the dead proved that He is “the Son of God.”
Vss. 5-6—These verses bring us to the scope of the gospel. Paul states that he was given special “grace” to carry out his “apostleship” and bring the gospel to “all nations.” Thus, the scope of the gospel message reaches to the whole human race. By adding the phrase, “For the obedience of faith,” Paul made it clear that the blessings which the gospel promises are only realized by those who have faith to believe the message.
Vs. 7—Paul then identifies those to whom the epistle was written—“all that be in Rome, beloved of God.” This is not referring to all the people of Rome, but to all the believers there. It is likely that some of them had been saved through the preaching of Peter at Pentecost (Acts 2:1010Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, (Acts 2:10)), and they had carried the gospel back home and spread it there. That Paul was referring to believers in Rome is evident by his use of the word "beloved." As a rule, the term is used in Scripture for believers only.
Another proof that he was referring to believers is in the fact that he calls those to whom he was writing “saints.” A saint is a “set apart one” or a “sanctified one.” Saints could only be believers. All such have been saved by God’s grace and are (positionally) sanctified, being set apart for blessing. The KJV says, “called to be saints,” but the words “to be” are italicized, indicating that they are not in the Greek text and have been added by the translators to aid the reading of the passage. Unfortunately, as was the case in verse 1, it changes the meaning and makes sainthood a goal to be attained in the future. This is a Catholic error. (Roman Catholicism teaches that if a person lives nobly for that system, after he leaves this world through death, he may be promoted to the special place of a saint.) People have picked up on this mistaken idea and will say things such as, “I don’t pretend to be a saint, but ... ” The text should simply read, "called saints." The truth is that if we are believers on the Lord Jesus Christ, we are saints—and are such by being called by God! It is not something we hope to be, or we are waiting to be, but something that the Word of God says we are by the grace of God. Some think that it is evidence of humility to refuse to be called a saint now, but this denies the truth of Scripture. There is no Scripture that tells us to try to attain to sainthood, but there are many Scriptures that tell us that all believers are saints, even while they are still living in this world. It is not pride or presumption to believe the Word of God.
Personal Communications
Chap. 1:8-15—Having introduced himself formally, Paul now makes clear his reasons for writing. He also makes known his personal desires for the Roman believers. He seeks to gain their confidence by being as transparent as possible with them—even to the point of calling upon God as a "witness" of his genuineness—thus manifesting his sincere care for their spiritual welfare. His desire was that they would see that he had nothing but their good on his heart.
Paul thanked God for the reality of their faith which had spread throughout the Christian community in “the whole world.” This is an expression that refers to the Roman Empire; it is not the whole globe (Luke 2:11And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. (Luke 2:1)). He also prayed intensely for the saints in Rome and requested that God would allow him to come to them. He had two main reasons for this:
• To impart "some spiritual gift" to the end that they would be established (vss. 10-11).
• So that both he and they would have "mutual comfort" in the Christian path through fellowship (vss. 12-13).
Firstly, Paul's desire to impart some “spiritual gift” to the Roman Christians was not what we see in the present day activities of the Pentecostal/Charismatic movement. (This Christian group promises a “second blessing” for Christians sometime after they have been saved, whereupon they profess to have the gift of tongues, healing, etc.) Paul was speaking of a spiritual gift in the sense of giving the saints in Rome some spiritual truth. Since he had not been to Rome, it was likely that they were deficient in their understanding of some of the things that he taught, and he simply desired to fill in those things that were lacking in their understanding (compare 1 Thess. 3:1010Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith? (1 Thessalonians 3:10)). Paul's intention in giving them a spiritual gift was that they would become "established" in the Christian faith. This proves that the gift that he was referring to was not miraculous sign-gifts, because those things do not build up (establish) a person's understanding of the truth.
Nor does Paul's reference to a “prosperous journey” mean that he was hoping to make money on this trip; he simply desired that God would prosper him so that he would have the finances to come. (See J. N. Darby’s Translation footnote) As it turned out, Paul's prayer was answered in an altogether different way in which he had prayed; the last chapter of the book of the Acts records that he got there as a prisoner!
Paul's other reason for wanting to come to the Roman Christians was, as mentioned above, for "mutual comfort." They would encourage him and he would encourage them "by the faith which is in the other, both yours and mine." He explains to them that the reason that he hadn't come to them thus far was that he had been "hindered hitherto." Since the door was closed at that time, Paul undertook to write this letter in an effort to help them understand his gospel more clearly, and thus, to get them on the way to being established in the faith. He promised that when he would get there, he would give them "the fullness of the blessing of Christ" (chap. 15:29). This is an allusion to the truth of the Mystery, which is a higher line of truth than that in the gospel, and is what actually completes the Christian revelation (Col. 1:25-2625Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:25‑26) – J. N. Darby Trans.). Understanding the Mystery, which brings the believer in accord with God's “eternal purpose” for “the ages” (Eph. 3:1111According to the eternal purpose which he purposed in Christ Jesus our Lord: (Ephesians 3:11)) and also in accord with His program for this present dispensation (1 Tim. 1:44Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do. (1 Timothy 1:4) – J. N. Darby Trans.). Both lines of truth—the gospel and the Mystery—are necessary for the believer’s establishment in the Christian faith (Rom. 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25)).
Vs. 14—Paul said that he was ready to preach and to teach the gospel to everyone. He felt that he had a debt to discharge in announcing the gospel—stating, “I am a debtor ... ”
Firstly, he was ready to preach to various kinds of unbelievers—“the Greeks” and “the Barbarians.” These were the civilized and the uncivilized people of this world in his day. (In using the term “Greek,” he is not referring to those who are Greeks by nationality only. It is a generic term that includes all people among the Gentiles who have been educated and refined under the Grecian culture to some degree. A refined Roman, for instance, would come under this title.). Then he says, “To the wise and to the unwise.” These were the educated and the uneducated people of the world. Thus, in referring to these different classes of lost men, Paul has drawn a line over the globe from north to south, and from east to west, and has touched on every kind of unbeliever there is in the world. Whatever their status in life may be—rich or poor, educated or uneducated, black or white—Paul was ready and willing to preach the glad tidings to them, because he genuinely cared for them and desired that they all would be saved.
Vs. 15—Secondly, Paul was ready to speak to believers about the gospel too. He said, “I am ready to announce the glad tidings to you also who are in Rome.” “You” is the believers in Rome. We might wonder why he would want to bring the gospel to believers when they were already saved, but it was because he wanted them to know the truth of it better. His presentation of the gospel to believers, of course, would take a different character from what he would stress to unbelievers. This second point shows that there is a need for not just preaching the gospel to sinners, but also for teaching the gospel to the saints. The saints need to learn the truth of the gospel soundly because it gives the soul a solid foundation on which to grow spiritually (Rom. 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25)). It brings assurance and peace and thankfulness, out of which comes obedience and devotion in service, which chapters 12-15 of this epistle indicate.
We see from verses 14 and 15 that Paul did not lack desire to come to Rome with the gospel (he was ready for it when the Lord opened the door); it was that he lacked opportunity, being hindered “oftentimes” (vs. 13).
The Three Main Elements of the Gospel
Chap. 1:16-18—Now we come to another great thing concerning the gospel—its substance. This could be summarized as three things—“the power of God,” “the righteousness of God,” and the “the wrath of God.”
Before delineating these three things, Paul says, “I am not ashamed of the gospel.” While it is true that we should never be ashamed of being publicly identified with Christ in this world, this is not exactly what Paul is saying here. His point is that the preacher of this great gospel never needs to be ashamed of what he announces, because the Lord Jesus Christ is better than he can ever state. Sometimes when a person presents something that he wants others to accept, he may enthusiastically overstate the qualities of the thing, and when the person accepts it, he finds that it is not as good as it was stated. But this will never happen in presenting the gospel. The preacher does not need to fear that the receiver of the message will be disappointed, because Christ and the blessings promised in the gospel cannot be overstated.
The Power of God
(vs. 16)—Firstly, “the power of God unto salvation” has to do with what the gospel can do for the sinner who believes. Those who believe its message and receive Christ as their Saviour experience God’s power in salvation. The gospel Paul preached was a very full and complete thing. It promises deliverance (“salvation”) from the penalty of sins, deliverance from the power of sin working in the believer, and eventually when the Lord comes, deliverance from the presence of sin altogether, by being taken to heaven. (Salvation and deliverance in Paul’s writings are the same thing.)
Satan is no hindrance to the mighty "power of God" working to save sinners who believe. When the gospel is received, the believer is thereupon delivered from the clutches of Satan (being his captives) and is translated into the kingdom of God’s Son (Luke 11:2222But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils. (Luke 11:22); Acts 26:1818To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:18); Col. 1:1313Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: (Colossians 1:13)). Sin also is no hindrance to God’s power in the gospel. A person may be a slave to some sinful vice, but the power of God can deliver him from it (Rom. 8:22For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. (Romans 8:2)). Also, the world, with its attractions and entanglements, cannot stop the power of God from working to deliver the believer from it (Gal. 1:44Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: (Galatians 1:4)). Thus, all the barriers to man’s blessing are destroyed by the power of God when a sinner receives the Lord Jesus Christ as his Saviour.
“Saved” and “Salvation”
In this verse (16), we come to the first reference to “salvation” in the epistle. Many Christians are not aware that salvation is a broad subject in the Word of God, having many aspects and applications. They rejoice in the fact that they have been saved from the penalty of their sins through faith in Christ, and in their simplicity they imagine that every place where “saved” or “salvation” are mentioned in Scripture, it is referring to that eternal aspect. However, this is a mistake that will surely lead to a number of wrong ideas. Mr. Kelly, in fact, points out that the eternal aspect of salvation from the penalty of our sins is usually not what is in view in most passages that speak of salvation! (Lectures on Philippians, p. 43; Lectures Introductory to the Study of the Minor Prophets, p. 379) We would do well to let this statement sink deeply into our minds. It means that when we run across the words "saved" and "salvation" in our Bibles, it is probably not referring to deliverance from the penalty of our sins! Having said that, the salvation spoken of in this 16th verse, refers to the eternal aspect of salvation from the penalty of our sins.
Paul adds that the gospel is “to everyone that believeth; to the Jew first, and also to the Greek.” This shows that the gospel has no racial boundaries; it's for "everyone." It does not matter if a person is—as Sunday-School children sing—"Red or yellow, black or white, all are precious in His sight." The only condition attached to the gospel is that a person has to believe it. The gospel has no power to those who trust in circumcision for salvation, or for those who are trying to keep the Law for salvation, or for those who trust in baptism and church attendance for salvation, etc.—its power is only for those who believe its message concerning the Lord Jesus Christ.
The Bible indicates that the blessings of the gospel will not be possessed by every person in the human race, because “all men have not faith” (2 Thess. 3:22And that we may be delivered from unreasonable and wicked men: for all men have not faith. (2 Thessalonians 3:2)). Sad to say, there are many who, after hearing the gospel, choose not to believe it. We can only pray for such that they will change their minds before it is too late. Paul's comment: “to the Jew first, and also to the Greek” is a reference to the historical order in which the gospel went out; it is not a priority of persons. (See Acts 15:1111But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. (Acts 15:11).)
Note also: Paul does not say that this message of good news is sent to angels. The gospel, which promises salvation, is not for that class of beings. The angel who came to the shepherds in Bethlehem to tell them about the birth of the Lord Jesus made reference to this fact. He said, “For unto you is born this day in the city of David, a Saviour” (Luke 2:1111For unto you is born this day in the city of David a Saviour, which is Christ the Lord. (Luke 2:11)). He did not say, “Unto us is born this day ... ” Elect angels have not sinned, and therefore, do not need redeeming grace, and there is no mercy for the angels that are fallen (Matt. 25:4141Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: (Matthew 25:41)).
The message of the gospel is not for angels, nor is it carried by angels. God has not sent angels to preach the gospel of His grace. He would only have redeemed men to carry that message to others—that is, people who have personally experienced its power, love, and grace. Thus, it would be communicated to others, not merely as facts and knowledge, but as something that has had a personal effect on the bearer of the good news, as far as his own soul’s blessing is concerned. The old adage is: “What comes from the heart (of a person) goes to the heart (of another person).” An angel cannot convey this, for he has never experienced this grace.
This fact is seen in the account of the salvation of Cornelius (Acts 10). He needed to hear words whereby he and his house could be “saved” (Acts 11:1414Who shall tell thee words, whereby thou and all thy house shall be saved. (Acts 11:14)). An angel appeared to him and told him what to do; he was to send for a man named Peter who would tell him how to be saved. God could have had the angel tell him the gospel, and thus spare the men who went to find Peter the trouble of taking the 40-mile journey from Caesarea to Joppa. Also, it would have saved Peter the trouble of going all the way to Caesarea. But the angel would not do that, because it is not for angels to carry the message of redeeming grace.
The Righteousness of God
(vs. 17)—Secondly, the gospel reveals “the righteousness of God.” This has to do with how God is able to save sinners without compromising what He is in Himself. The righteousness of God is about God acting in love to save sinners, and at the same time, not giving up what He is as a holy and just God.
Man’s sin has seemingly put God in a dilemma. Since “God is love” (1 John 4:99In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. (1 John 4:9)), His very nature calls for the blessing of man, for He loves all men (John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16)). But at the same time, “God is light” (1 John 1:55This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. (1 John 1:5)), and thus His holy nature justly demands that man should be judged for his sins (Heb. 2:22For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; (Hebrews 2:2)). If God acted according to His heart of love and brought men into blessing without dealing with their sins, He would cease to be holy and just. On the other hand, if God acted according to His holy nature and judged men according to the claims of divine justice, all men would be justly sent to hell, and none would be saved—and the love of God would remain unknown. How then can God save men and still remain just? This is what the gospel announces. It declares God’s righteousness and reveals the good news that He has found a way to meet His holy claims against sin, and also be able to reach out in love to save sinners who believe. Thus, God is presented in the gospel as being “just and the Justifier of him which believeth in Jesus” (chap. 3:26). (The righteousness of God will be explained in more detail in our comments on chapter 3:21-31.)
Paul says that the blessings of the gospel are possessed “on the principle of faith, to faith.” That is, salvation from start to finish is something that is only received by faith. This shuts out the principle of works altogether. Chapter 4:5 confirms this. It says that it is “to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness.” Also, Ephesians 2:8-98For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast. (Ephesians 2:8‑9) says, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." Paul quotes Habakkuk 2:44Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. (Habakkuk 2:4) to show that blessing on the principle of faith is not some new thing. The “just” in every previous age were only blessed on that principle. Hebrews 11 testifies to that fact.
The Wrath of God
(vs. 18)—Thirdly, the gospel reveals the truth about “the wrath of God.” This has to do with why men need to believe God’s glad tidings. The simple answer is that if a person will not receive the Lord Jesus Christ (the divine Sin-bearer) as his Saviour, then he will have to bear the judgment of his own sins, because sins must be dealt with justly. For God to indefinitely pass over sin would be a denial of what He is in the essence of His being as a holy and just God. The wrath of God, therefore, will be vented “against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.” This fact is now “revealed from heaven” in the gospel. Eternal punishment was not announced in the Old Testament. The Lord Jesus first announced it in His public ministry (Matt. 5:2222But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. (Matthew 5:22), etc.), and this solemn fact is announced in the gospel.
While the wrath of God has been “revealed,” it has not been executed yet. In the meantime, before the judgment falls, God is acting in long-suffering mercy toward sinners, calling them to come to Christ for salvation. Thus, mercy, in a general way, has been shown to all mankind (Rom. 11:3232For God hath concluded them all in unbelief, that he might have mercy upon all. (Romans 11:32)), but the person who receives Christ as his Saviour experiences God's special mercy (1 Tim. 1:1313Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. (1 Timothy 1:13); Titus 3:55Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Titus 3:5)).
Mercy is not getting what we deserve. We surely deserve to be judged for our sins, but God graciously exercises His mercy on those who believe and delivers them from judgment, because He has a ransom (a full payment) in the finished work of Christ on the cross (Job 33:2424Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom. (Job 33:24); Matt. 20:2828Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:28); 1 Tim. 2:66Who gave himself a ransom for all, to be testified in due time. (1 Timothy 2:6)). Grace, on the other hand, is getting something that we don't deserve. The believer gets salvation and many spiritual blessings which he surely does not deserve, but such is the giving heart of God (Eph. 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)).
Hence, warning proclamations of coming judgment are made known in the gospel. People are told that the cross has not changed God’s mind about sin; it does have to be judged. Thus, the gospel reveals the solemn fact of God's wrath against sin.
Thus, in these introductory verses (1-17), Paul has presented a chain of important facts about the gospel that we all need to understand. He has mentioned:
• The source of the gospel—It is “of God” (vs. 1).
• The subject of the gospel—It concerns “His Son Jesus Christ our Lord” (vs. 3).
• The scope of the gospel—It is for all people in “all nations” (vs. 5).
• The substance of the gospel—It announces “the power of God,” which has to do with what God can do for sinners who believe; “the righteousness of God,” which has to do with how God is able to save sinners without compromising His holiness; and “the wrath of God,” which explains why sinners need to believe the gospel—divine justice demands that sin must be judged (vss. 16-18).
The Responsibility of Man and The Sovereignty of God
If any are to believe the gospel and be blessed of God, there must be a work of God in them. A man must be "born again" (John 3:3-83Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 5Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7Marvel not that I said unto thee, Ye must be born again. 8The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (John 3:3‑8); James 1:1818Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. (James 1:18); 1 Peter 1:2323Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. (1 Peter 1:23)) or "quickened" (Eph. 2:1-51And you hath he quickened, who were dead in trespasses and sins; 2Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 4But God, who is rich in mercy, for his great love wherewith he loved us, 5Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:1‑5); Col. 2:12-1312Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. 13And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (Colossians 2:12‑13)). Both have to do with God communicating divine life to a soul whereby the spiritual faculties in a person begin to function, and it results in his seeking God. But that side of things which has to do with the sovereign working of God in souls is not taught in Romans 1-8, because the responsibility of man is in view. This is why we do not read of new birth or quickening in this part of the epistle. The sovereignty of God will come into view in chapters 9-11 where new birth is alluded to in chapters 9:16 and 10:17).