Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, including you who are called to belong to Jesus Christ, To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. ~ Romans 1:1-7, ESV ----------------------------------------- Rom. 1:1 Paul. See Introduction: Author and Date. servant. Doulos, the common NT word for servant. Although in Greek culture it most often referred to the involuntary, permanent service of a slave, Paul elevates this word by using it in its Hebrew sense to describe a servant who willingly commits himself to serve a master he loves and respects (Ex. 21:5–6; Gal. 1:10; Titus 1:1; cf. Gen. 26:24; Num. 12:7; 2 Sam. 7:5; Isa. 53:11). apostle. The Greek word means “one who is sent.” In the NT, it primarily refers to the 12 men Christ chose to accompany him (Mark 3:13–19) and Matthias, whom the other apostles chose to replace Judas (Acts 1:15–26). Christ gave them power to confirm their apostleship with miracles (Matt. 10:1; 2 Cor. 12:12), and authority to speak as his proxies—every NT book was written either by an apostle or under his auspices (cf. John 14:26). Their teaching is the foundation of the church (Eph. 2:20). Christ himself selected Paul for this position (Acts 9:15; 22:14; 26:16; cf. Gal. 1:1) and trained him to fulfill this ministry (Gal. 1:12, 16). gospel of God. Used in its verb and noun forms some 60 times in this epistle, the Greek word for this phrase means “good news” (see Mark 1:1). Rome incorporated it into its emperor worship. The town herald used this word to begin important favorable announcements about the emperor—such as the birth of a son. But Paul’s good news is not from the emperor but “of God”; it originated with him. Its message that God will forgive sins, deliver from sin’s power, and give eternal hope (Rom. 1:16; cf. 1 Cor. 15:1–4) comes not only as a gracious offer, but also as a command to be obeyed (Rom. 10:16). Paul was consumed with this message (1 Cor. 9:23). Rom. 1:2 which he promised beforehand. Paul’s Jewish antagonists accused him of preaching a revolutionary new message unrelated to Judaism (Acts 21:28). But the OT is replete with prophecies concerning Christ and the gospel (1 Pet. 1:10–12; cf. Matt. 5:17; Heb. 1:1). his prophets. All the writers of the OT. The “Law and the Prophets” constitute all the OT (Acts 24:14). But the law—or the Pentateuch—was written by Moses, whom Scripture also calls a prophet (Deut. 18:15). holy Scriptures. While the rabbinical writings popular in the first century—and often studied more diligently than Scripture itself—may not have taught the gospel of God, the divinely inspired OT certainly did (cf. Luke 24:25, 27, 32; John 5:39; Acts 3:18; 7:52; 10:43; 13:32; 26:22–23; see note on Gen. 3:15). The prophets spoke clearly of a New Covenant (Jer. 31:31–34; Ezek. 36:25–27; cf. Heb. 8:6–13) and of the Messiah whose sacrifice would make it possible (Isa. 9:6–7; 53:1–12). Rom. 1:3 flesh. Jesus was conceived in a virgin’s womb by the Holy Spirit (Luke 1:35; cf. Isa. 7:14), and was delivered normally. This word emphasizes that he is an actual historical figure. Many well known ancient writers, including the Roman historian Tacitus (Annals, 15.44), the familiar Jewish historian Josephus (Antiquities, 2.18.3), and Pliny the Younger (Letters, 10.96–97) verify Jesus’ historicity. descended from David. The OT had prophesied that Messiah would be in the lineage of David (2 Sam. 7:12–13; Ps. 89:3–4, 19, 24; Isa. 11:1–5; Jer. 23:5–6). Both Mary, Jesus’ mother (Luke 3:23, 31), and Joseph, his legal father (Matt. 1:6, 16; Luke 1:27), were descendants of David. John makes believing that Christ has come in the flesh a crucial test of orthodoxy (1 John 4:2–3). Because he is fully human—as well as fully God—he can serve as man’s substitute (John 1:29; 2 Cor. 5:21) and as a sympathetic high priest (Heb. 4:15–16). Rom. 1:4 declared. The Greek word, from which the English word “horizon” comes, means “to distinguish.” Just as the horizon serves as a clear demarcation line, dividing earth and sky, the resurrection of Jesus Christ clearly divides him from the rest of humanity, providing irrefutable evidence that he is the Son of God (see note on 10:9). Son of God. This title, used nearly 30 times in the Gospels, identifies Jesus Christ as the same in essence as God. See notes on John 1:34, 49; 11:27; 19:7 (cf. Heb. 1:5; 2 Sam. 7:14). The resurrection clearly declared that Jesus was deity, the expression of God himself in human form. While he was eternally the Son in anticipation of his incarnation, it was when he entered the world in incarnation that he was declared to all the world as the Son of God and took on the role of submission to the Father (see notes on Ps. 2:7; Heb. 1:5–6). Spirit of holiness. In his incarnation, Christ voluntarily submitted himself to do the will of the Father only through the direction, agency, and power of the Holy Spirit (Matt. 3:16; Luke 4:1; John 3:34; see note on Acts 1:2). resurrection from the dead. His victory over death was the supreme demonstration and most conclusive evidence that he is God the Son (see note on Rom. 10:9; cf. Acts 13:29–33; 1 Cor. 15:14–17). Rom. 1:5 grace. The unmerited favor which God shows guilty sinners. This is the book’s first reference to the most crucial part of the gospel message: salvation is a gift from God wholly separate from any human effort or achievement (3:24, 27; 4:1–5; 5:20–21; see note on Eph. 2:8). apostleship. Although the term “apostle” refers to the Twelve in a unique way (see note on Rom. 1:1), in a broader and less official sense it can describe anyone whom God has sent with the message of salvation (cf. Acts 14:14; Rom. 16:7; Heb. 3:1). obedience of faith. True saving faith always produces obedience and submission to the lordship of Jesus Christ (Rom. 16:19, 26; cf. 10:9–10; cf. Matt. 7:13, 14, 22–27; James 2:17–20). Rom. 1:6 called. See note on 1:7. Always in the NT epistles the “call” of God refers to God’s effectual call of elect sinners to salvation (cf. 8:28–30), rather than the general call to all people to believe (cf. Matt. 20:16). Rom. 1:7 loved by God . . . called to be saints. The Greek text records these as three separate privileges: 1) God has set his love on his own (5:5; 8:35; Eph. 1:6; 2:4–5; 1 John 3:1); 2) he has extended to them not only the general, external invitation to believe the gospel (Isa. 45:22; 55:6; Ezek. 33:11; Matt. 11:28; John 7:37; Rev. 22:17), but his effectual calling—or his drawing to himself all those he has chosen for salvation (Rom. 8:30; 2 Thess. 2:13–14; 2 Tim. 1:9; see note on John 6:44); and 3) God has set believers apart from sin unto himself, so that they are holy ones (1 Cor. 3:16–17; 1 Pet. 2:5, 9). Rome. See Introduction: Background and Setting. Grace . . . peace. Paul’s standard greeting (1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; Philem. 3). ~ ESV MacArthur Study Bible
Posted on: Wed, 20 Nov 2013 00:00:01 +0000
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