Opening
Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures.
Romans 1:1-2
Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures.
Paul, a servant of Jesus Christ, called to be an Apostle, separated unto the Gospel of God, (which He promised afore by His prophets in the Holy Scriptures.)
Moses wrote five books but never put his own name in them. Neither did those who compiled the history of later events after him, nor did Matthew, John, Mark, or Luke. But the blessed Paul puts his own name everywhere in his letters. Why is this? It's because they were writing to people who were present with them, and it would have been unnecessary to identify themselves when they were already there. But Paul sent his writings from a distance in the form of a letter, which is why adding his name was necessary. However, if he doesn't do the same in the letter to the Hebrews, this also follows his own wise judgment. Since they held prejudice against him, he wisely concealed his name to avoid having them shut out his message entirely as soon as they heard his name at the beginning. He subtly gained their attention this way. Now, if some prophets and Solomon have included their names, I leave this as a question for you to investigate further on your own—why some of them chose to include it and others did not. You shouldn't learn everything from me; you need to make an effort yourselves and search things out further, or else you'll become duller in mind.
Moses having written five books, has nowhere put his own name to them, neither have they who after him put together the history of events after him, no nor yet has Matthew, nor John, nor Mark, nor Luke; but the blessed Paul everywhere in his Epistles sets his own name. Now why was this? Because they were writing to people, who were present, and it had been superfluous to show themselves when they were present. But this man sent his writings from afar and in the form of a letter, for which cause also the addition of the name was necessary. But if in the Epistle to the Hebrews he does not do the same, this too is after his own wise judgment. For since they felt prejudiced against him, lest on hearing the name at the outstart, they should stop up all admission to his discourse, he subtly won their attention by concealing the name. But if some Prophets and Solomon have put their names, this I leave as a subject for you to look further into hereafter, why some of them wished to put it so, and some not. For you are not to learn everything from me, but to take pains yourselves also and enquire further, lest ye become more dull-witted.
Paul, a servant of Jesus Christ. Why did God change his name and call him Paul instead of Saul? It was so that he might not fall short of the Apostles even in this respect, but might gain the same distinction that the chief of the Disciples had, and have a basis for closer unity with them. And he calls himself the servant of Christ, yet not simply this, for there are many kinds of servitude. One kind exists because of Creation, according to which it says, "for all are Your servants," and according to which it says, "Nebuchadnezzar, My servant," for the thing made is the servant of Him who made it. Another kind comes from faith, about which it says, "But God be thanked that you were the servants of sin, but you have obeyed from a pure heart that form of doctrine which was delivered unto you: being then made free from sin, you became the servants of righteousness." Another kind comes from political subjection, according to which it says, "Moses my servant is dead," and indeed all the Jews were servants, but Moses especially so as he shone most brightly in the community. Since Paul was a servant in all the forms of this wonderful servitude, he puts this in the place of the greatest title of dignity, saying, "a servant of Jesus Christ." And the Names belonging to the dispensation he sets forth, proceeding upward from the lowest. For the Angel came from Heaven with the Name Jesus when He was conceived of the Virgin, and He is called Christ from being anointed, which itself also belonged to the flesh. And with what oil, someone might ask, was He anointed? It was not with oil that He was anointed, but with the Spirit. And Scripture contains examples of calling people Christs who are not anointed with oil, since the Spirit is the essential element in the anointing, and that for which the oil is used. And where does it call those Christs who are not anointed with oil? It says, "Touch not Mine anointed, and do My prophets no harm," but at that time the practice of anointing with oil did not yet even exist.
Paul, a servant of Jesus Christ. Why did God change his name, and call him Paul who was Saul? It was, that he might not even in this respect come short of the Apostles, but that that preëminence which the chief of the Disciples had, he might also acquire Mark 3:16; and have whereon to ground a closer union with them. And he calls himself, the servant of Christ, yet not merely this; for there be many sorts of servitude. One owing to the Creation, according to which it says, for all are Your servants Psalm 119:91; and according to which it says, Nebuchadnezzar, My servant Jeremiah 25:9, for the work is the servant of Him which made it. Another kind is that from the faith, of which it says, But God be thanked that you were the servants of sin, but you have obeyed from a pure heart that form of doctrine which was delivered unto you: being then made free from sin, you became the servants of righteousness. Romans 6:17-18 Another is that from civil subjection ( πολιτείας), after which it says, Moses my servant is dead Joshua 1:2; and indeed all the Jews were servants, but Moses in a special way as shining most brightly in the community. Since then, in all the forms of the marvellous servitude, Paul was a servant, this he puts in the room of the greatest title of dignity, saying, a servant of Jesus Christ. And the Names appertaining to the dispensation he sets forth, going on upwards from the lowest. For with the Name Jesus, did the Angel come from Heaven when He was conceived of the Virgin, and Christ He is called from being anointed, which also itself belonged to the flesh. And with what oil, it may be asked, was He anointed? It was not with oil that He was anointed, but with the Spirit. And Scripture has instances of calling such Christs: inasmuch as the Spirit is the chief point in the unction, and that for which the oil is used. And where does it call those Christs who are not anointed with oil? Touch not, it says, Mine anointed, and do My prophets no harm Psalm 105:15, but at that time the institution of anointing with oil did not yet even exist.
Called an Apostle. He calls himself "called" in all his letters, showing his own honesty (εὐγνωμοσύνην) and that he did not seek this position on his own initiative, but rather came forward and obeyed when he was called. And he calls the faithful "called to be saints," but while they had been called to be believers, he had been entrusted with something different—namely, the Apostleship, a role full of countless blessings and at once greater than and including all the spiritual gifts.
Called an Apostle. He styles himself called in all his Epistles, so showing his own candor ( εὐγνωμοσύνην), and that it was not of his own seeking that he found, but that when called he came near and obeyed. And the faithful, he styles, called to be saints, but while they had been called so far as to be believers, he had besides a different thing committed to his hands, namely, the Apostleship, a thing full of countless blessings, and at once greater than and comprehensive of, all the gifts.
And what more needs to be said about it than this: whatever Christ was doing when He was present, He entrusted to their hands when He departed. Paul also proclaims this, speaking of it and magnifying the dignity of the apostolic office: "We are ambassadors for Christ, as though God were appealing through us"—that is, in Christ's place. Separated to the Gospel of God. For just as in a household, each person is assigned to different tasks, so also in the Church there are various distributions of ministries. And in this he seems to me to be hinting that he was not appointed by lot only, but that from of old and from the beginning he was ordained to this office. This is what Jeremiah also says, that God spoke concerning himself: "Before you came forth out of the womb, I sanctified you, I ordained you a prophet to the nations." For since he was writing to a vainglorious city, one puffed up in every way, he therefore uses every means of showing that his election was from God. For God Himself called him, and God Himself separated him. And he does this so that he may make the letter deserve credibility and receive an easy acceptance. To the Gospel of God. So Matthew alone is not an evangelist, nor Mark alone, just as this man was not an apostle alone, but they also were—even if he is said preeminently to be this, and they that. And he calls it the Gospel not only for the good things that have already come to pass, but also for those that are to come. And how does he say that the Gospel of God is preached by himself? For he says, "separated to the Gospel of God"—for the Father was manifest even before the Gospels. Yet even if He was manifest, it was to the Jews only, and not even to all of them as was fitting. For they did not know Him to be a Father, and they conceived many things unworthy of Him. This is why Christ also says, "The true worshippers shall come," and that the Father seeks such to worship Him. But it was afterwards that He Himself with the Son was unveiled to the whole world, which Christ also spoke of beforehand, saying, "that they might know You the only true God, and Jesus Christ whom You have sent." But he calls it the Gospel of God to cheer the hearer from the outset. For he did not come with tidings to make the countenance sad, as the prophets did with their accusations, charges, and reproofs, but with glad tidings, even the Gospel of God—countless treasures of abiding and unchangeable blessings.
And what more need one say of it, than that whatsoever Christ was doing when present, this he committed to their hands when He departed. Which also Paul cries aloud, speaking thereof and magnifying the dignity of the Apostles' office; We are ambassadors for Christ, as though God did beseech by us; i.e. in Christ's stead. Separated to the Gospel of God. 2 Corinthians 5:20 For as in a house, each one is set apart for various works; thus also in the Church, there be various distributions of ministrations. And herein he seems to me to hint, that he was not appointed by lot only, but that of old and from the first he was ordained to this office; which also Jeremy says, that God spoke concerning himself, Before you came forth out of the womb, I sanctified you, I ordained you a prophet unto the nations. Jeremiah 1:5 For in that he was writing to a vainglorious city, and one every way puffed up, he therefore uses every mode of showing that his election was of God. For he Himself called him, and Himself separated him. And he does this, that he may make the Epistle deserve credit, and meet an easy reception. To the Gospel of God. Not Matthew then alone is an Evangelist, nor Mark, as neither was this man alone an Apostle, but they also; even if he be said prëeminently to be this, and they that. And he calls it the Gospel, not for those good things only which have been brought to pass, but also for those which are to come. And how comes he to say, that the Gospel of God is preached by himself? For he says, separated to the Gospel of God — for the Father was manifest, even before the Gospels. Yet even if He were manifest, it was to the Jews only, and not even to all of these as were fitting. For neither did they know Him to be a Father, and many things did they conceive unworthily of Him. Wherefore also Christ says, The true worshippers shall come, and that the Father seeks such to worship Him. John 4:23 But it was afterwards that He Himself with the Son was unveiled to the whole world, which Christ also spoke of beforehand, and said, that they might know You the only true God, and Jesus Christ Whom You have sent. John 17:3 But he calls it the Gospel of God, to cheer the hearer at the outstart. For he came not with tidings to make the countenance sad, as did the prophets with their accusations, and charges, and reproofs, but with glad tidings, even the Gospel of God; countless treasures of abiding and unchangeable blessings.
Verse 2. Which He promised beforehand through His Prophets in the Holy Scriptures.
Ver. 2. Which He promised afore by His Prophets in the Holy Scriptures.
For the Lord, he says, will give the word to those who proclaim glad tidings with great power (Psalm 68:12, Septuagint), and again, How beautiful are the feet of those who preach the Gospel of peace (Isaiah 52:7; Romans 10:15). Notice here that both the name of the Gospel and its character are clearly set down in the Old Testament. For we do not proclaim it by words only, he means, but also by actions. It was not merely human, but divine and beyond description, transcending all nature. Now since they have accused it of being a novelty, He shows that it is older than the Greeks and was described long ago in the Prophets. And if He did not give it from the beginning because of those who were unwilling to receive it, still those who were willing did hear it. Your father Abraham, He says, rejoiced to see My day, and he saw it and was glad (John 8:56). How then does He say, Many prophets desired to see the things which you see, and have not seen them (Matthew 13:17)? He does not mean as you see and hear—the Flesh itself and the very miracles before your eyes. But let me ask you to look and see what a very long time ago these things were foretold. For when God is about to do some great things openly, He announces them long beforehand to train people's hearing for receiving them when they come.
For the Lord, says he, shall give the word to them that proclaim glad tidings with great power Psalm 68:12, Septuagint; and again, How beautiful are the feet of them that preach the Gospel of peace. Isaiah 52:7; Romans 10:15 See here both the name of the Gospel expressly and the temper of it, laid down in the Old Testament. For, we do not proclaim it by words only, he means, but also by acts done; since neither was it human, but both divine and unspeakable, and transcending all nature. Now since they have laid against it the charge of novelty also, He shows it to be older than the Greeks, and described aforetime in the Prophets. And if He gave it not from the beginning because of those that were unwilling to receive it, still, they that were willing did hear it. Your father Abraham, He says, rejoiced to see My day, and he saw it, and was glad. John 8:56 How then comes He to say, Many prophets desired to see the things which you see, and have not seen them? Matthew 13:17 He means not so, as you see and hear, the Flesh itself, and the very miracles before your eyes. But let me beg you to look and see what a very long time ago these things were foretold. For when God is about to do openly some great things, He announces them of a long time before, to practise men's hearing for the reception of them when they come.
In the Holy Scriptures. The Prophets not only spoke, but also wrote down what they spoke. They didn't just write, but also acted out their messages through actions—like Abraham when he led Isaac up for sacrifice, Moses when he lifted up the serpent, Moses when he spread out his hands against Amalek, and Moses when he offered the Paschal Lamb.
In the Holy Scriptures. Because the Prophets not only spoke, but also writ what they spoke; nor did they write only, but also shadowed them forth by actions, as Abraham when he led up Isaac, and Moses when he lifted up the Serpent, and when he spread out his hands against Amalek, and when he offered the Paschal Lamb.
Verse 3. Concerning His Son, who was made of the seed of David according to the flesh.
Ver. 3. Concerning His Son which was made of the seed of David, according to the flesh.
What are you doing, Paul? After lifting up our souls and elevating them, after causing great and unspeakable things to pass before them in vision, after speaking of the Gospel—indeed the Gospel of God—after bringing in the chorus of the Prophets and showing all of them heralding many years beforehand the things that were to come, why do you now bring us down to David? Are you speaking, tell me, of some mere man and giving him Jesse's son for a father? And how are these things worthy of what you have just spoken of? Yes, they are fully worthy. For our discourse is not, he says, about any mere man. This was my reason for adding "according to the flesh," hinting that there is also a generation of the Same according to the Spirit. And why did he begin from that generation and not from this higher one? It is because that was where Matthew, Luke, and Mark began. For he who would lead people by the hand to heaven must lead them upwards from below. This is also how the actual dispensation was ordered. First, they saw Him as a man on earth, and then they understood Him to be God. In the same direction, then, as He Himself had framed His teaching, His disciple also shaped out the way that leads there. Therefore the generation according to the flesh is placed first in his language, not because it was first, but because he was leading the hearer from this up to that.
What dost, you, O Paul, that after lifting up our souls so, and elevating them, and causing great and unutterable things to pass in show before them, and speaking of the Gospel, and that too the Gospel of God, and bringing in the chorus of the Prophets, and showing the whole of them heralding forth many years before those things which were to come: why do you again bring us down to David? Are you conversing, oh tell me, of some man, and giving him Jesse's son for a father? And wherein are these things worthy of what you have just spoken of? Yea, they are fully worthy. For our discourse is not, says he, of any bare man. Such was my reason for adding, according to the flesh; as hinting that there is also a Generation of the Same after the Spirit. And why did he begin from that and not from this the higher? It is because that was what Matthew, and Luke, and Mark, began from. For he who would lead men by the hand to Heaven, must needs lead them upwards from below. So too was the actual dispensation ordered. First, that is, they saw Him a man upon earth, and then they understood Him to be God. In the same direction then, as He Himself had framed His teaching, did His disciple also shape out the way which leads there. Therefore the generation according to the flesh is in his language placed first in order, not because it was first, but because he was for leading the hearer from this up to that.
And declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead, even Jesus Christ.
Ver. 4. And declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead, even Jesus Christ.
What is said has become unclear because the words are so tightly compressed, so we need to unpack it. What then is he saying? He says, "We preach Him Who was made of David." But this is plain. How then is it plain that this incarnate Person was also the Son of God? First, from the prophets, which is why he says, "Which He had promised afore by the Prophets in the Holy Scriptures." And this method of proof is not weak. Second, from the very manner of His birth, which he presents by saying, "of the seed of David according to the flesh," for He broke the rule of nature. Third, from the miracles He did, which showed great power, for "in power" means this. Fourth, from the Spirit which He gave to those who believe in Him, and through which He made them all holy, which is why he says, "according to the Spirit of holiness." For only God could grant such gifts. Fifth, from the Resurrection, for He first and alone raised Himself, and He Himself said this was above all a miracle sufficient to silence even the shameless. For He says, "Destroy this Temple, and in three days I will raise it up," and, "When you have lifted Me up from the earth, then shall you know that I am He," and again, "This generation seeks after a sign; and there shall no sign be given unto it, but the sign of Jonas." What then does "declared" mean? Being shown, being manifested, being judged, being confessed, by the awareness and testimony of all: by Prophets, by the marvelous Birth after the Flesh, by the power that was in the miracles, by the Spirit through which He gave sanctification, by the Resurrection whereby He put an end to the tyranny of death.
What is said has been made obscure by the close-folding of the words, and so it is necessary to divide it. What then is it, which he says? We preach, says he, Him Who was made of David. But this is plain. Whence then is it plain, that this incarnate Person was also the Son of God? First, it is so from the prophets; wherefore he says, Which He had promised afore by the Prophets in the Holy Scriptures. Romans 1:2 And this way of demonstration is no weak one. And next also from the very way of His Generation: which also he sets forth by saying, of the seed of David according to the flesh: for He broke the rule of nature. Thirdly, from the miracles which He did, yielding a demonstration of much power, for in power means this. Fourthly, from the Spirit which He gave to them that believe upon Him, and through which He made them all holy, wherefore he says, according to the Spirit of holiness. For it was of God only to grant such gifts. Fifthly, from the Resurrection; for He first and He alone raised Himself: and this Himself too said to be above all a miracle sufficient to stop the mouths even of them that behaved shamelessly. For, Destroy this Temple, He says, and in three days I will raise it up John 19; and, When you have lifted Me up from the earth, then shall you know that I am He John 8:28; and again, This generation seeks after a sign; and there shall no sign be given unto it, but the sign of Jonas. Matthew 12:39 What then is the being declared? being shown, being manifested, being judged, being confessed, by the feeling and suffrage of all; by Prophets, by the marvelous Birth after the Flesh, by the power which was in the miracles, by the Spirit, through which He gave sanctification, by the Resurrection, whereby He put an end to the tyranny of death.
By Whom we have received grace and Apostleship for obedience to the faith.
Ver. 5. By Whom we have received grace and Apostleship for obedience to the faith.
Notice the honesty of the servant. He wants nothing to belong to himself, but everything to his Master. And truly it was the Spirit who gave this. That is why He says, "I have many things to say to you, but you cannot bear them now. However, when He, the Spirit of Truth, has come, He will guide you into all truth" (John 16:12), and again, "Separate Me Paul and Barnabas" (Acts 13:2). And in the letter to the Corinthians, he says that to one is given by the Spirit the word of wisdom, to another the word of knowledge (1 Corinthians 12:8-11), and that it distributes all things as it wills. And when speaking to the Milesians, he says, "Over which the Holy Spirit has made you shepherds and overseers" (Acts 20:28). You see, he calls the things of the Spirit the Son's, and the things of the Son the Spirit's. "Grace and Apostleship"—that is, we did not achieve this for ourselves, that we should become Apostles. For it was not by working hard and laboring much that we received this office, but we received grace, and the result is part of the heavenly gift. "For obedience to the faith." So it was not the Apostles who achieved it, but grace that prepared the way before them. For their part was to go about and preach, but to persuade was God's work, who worked in them. As Luke also says, that He opened their heart (Acts 16:14), and again, "To whom it was given to hear the word of God." "To obedience"—he does not say, to questioning and display of argument, but to obedience. For we were not sent, he means, to argue, but to deliver those things entrusted to us. For when the Master declares something, those who hear should not be fussy and overly curious about what is told them, but only receivers. This is why the Apostles were sent—to speak what they had heard, not to add anything from their own resources, and we for our part should believe. Should believe what? Concerning His Name. Not that we should be curious about the essence, but that we should believe in the Name, for this is what also worked the miracles. For it says, "In the Name of Jesus Christ rise up and walk" (Acts 3:6). And this too requires faith; no one can grasp any of these things by reasoning. "Among all nations, among whom you also are the called of Jesus Christ." What? Did Paul then preach to all the nations? Now that he traveled through the whole region from Jerusalem to Illyricum, and from there went forth to the very ends of the earth, is clear from what he writes to the Romans. But even if he did not come to all, still what he says is not false, for he speaks not of himself alone, but of the twelve Apostles and all who proclaimed the word after them. And in another sense, one should not find any fault with the phrase, even if it is about himself, when one considers his eager spirit and how even after death he does not stop preaching in all parts of the world. And notice how he exalts the gift and shows that it is great and far more exalted than the former, since the old things belonged to one nation, but this gift drew both sea and land to itself. And pay attention to this too, how free Paul's mind is from all flattery. For when speaking with the Romans, who were seated as it were on a kind of summit of the whole world, he gives them no more importance than the other nations, nor does he say, because they are in power and ruling, that they have any advantage in spiritual things also. But just as we preach to all the nations, he means, so we do to you, counting them alongside Scythians and Thracians. For if he did not want to show this, it would have been pointless to say "Among whom you also are." And he does this to deflate their pride and to lay low the swelling vanity of their minds, and to teach them to honor others equally with themselves. And so he continues to speak on this very point.
See the candor of the servant. He wishes nothing to be his own, but all his Master's. And indeed it was the Spirit that gave this. Wherefore He says, I have many things to say unto you, but you cannot bear them now. Howbeit when He, the Spirit of Truth, has come, He will guide you into all truth John 16:12: and again, Separate Me Paul and Barnabas. Acts 13:2 And in the Epistle to the Corinthians, he says, that to one is given by the Spirit the word of wisdom, to another the word of knowledge 1 Corinthians 12:8-11; and that It divides all as It wills. And in addressing the Milesians, he says, Over which the Holy Ghost has made you shepherds and overseers. Acts 20:28 You see, he calls the things of the Spirit, the Son's, and the things of the Son, the Spirit's. Grace and Apostleship; that is, it is not we that have achieved for ourselves, that we should become Apostles. For it was not by having toiled much and labored that we had this dignity allotted to us, but we received grace, and the successful result is a part of the heavenly gift. For obedience to the faith. So it was not the Apostles that achieved it, but grace that paved the way before them. For it was their part to go about and preach, but to persuade was of God, Who wrought in them. As also Luke says, that He opened their heart Acts 16:14; and again, To whom it was given to hear the word of God. To obedience; he says not, to questioning and parade ( κατασκευὴν) of argument but to obedience. For we were not sent, he means, to argue, but to give those things which we had trusted to our hands. For when the Master declares anything, they that hear should not be nice and curious handlers of what is told them, but receivers only; for this is why the Apostles were sent, to speak what they had heard, not to add anything from their own stock, and that we for our part should believe — that we should believe what?– concerning His Name. Not that we should be curious about the essence, but that we should believe in the Name; for this it was which also wrought the miracles. For it says, in the Name of Jesus Christ rise up and walk. Acts 3:6 And this too requires faith, neither can one grasp anything of these things by reasoning ( λογισμᾥ καταλαβεἵν). Among all nations, among whom are you also the called of Jesus Christ. What? Did Paul preach then to all the nations? Now that he ran through the whole space from Jerusalem to Illyricum, and from thence again went forth to the very ends of the earth, is plain from what he writes to the Romans; but even if he did not come to all, yet still what he says is not false, for he speaks not of himself alone, but of the twelve Apostles, and all who declared the word after them. And in another sense, one should not see any fault to find with the phrase, if about himself, when one considers his ready mind, and how that after death he ceases not to preach in all parts of the world. And consider how he extols the gift, and shows that it is great and much more lofty than the former, since the old things were with one nation, but this gift drew sea and land to itself. And attend to this too, how free the mind of Paul is from all flattery; for when conversing with the Romans, who were seated as it were upon a sort of summit of the whole world, he attaches no more to them than to the other nations, nor does he on the score of their being then in power and ruling, say, that they have in spiritual things also any advantage. But as (he means) we preach to all the nations, so do we to you, numbering them with Scythians and Thracians: for if he did not wish to show this, it were superfluous to say Among whom are you also. And this he does to take down their high spirit ( κενὥν τὸ φύσημα) and to prostrate the swelling vanity of their minds, and to teach them to honor others alike to themselves: and so he proceeds to speak upon this very point.
Among whom you also are the called of Jesus Christ.
Ver. 6. Among whom are you also the called of Jesus Christ.
That is, you are among those others. Notice that Paul does not say he called the others along with you, but rather that he called you along with the others. For if in Christ Jesus there is neither slave nor free person, much less is there king and private citizen. For you too were called and did not come of your own accord.
That is, along with whom you also are: and he does not say, that he called the others with you, but you with the others. For if in Christ Jesus there is neither bond nor free, much less is there king and private man. For even you were called and did not come over of yourselves.
To all who are in Rome, beloved of God, called to be saints: grace to you and peace from God our Father and the Lord Jesus Christ.
Ver. 7. To all that be in Rome, beloved of God, called to be saints: grace to you and peace from God our Father, and the Lord Jesus Christ.
Notice how frequently he uses the word "called": "called to be an Apostle," "among whom you also are called," "to all that be in Rome, called." He does this not because he is being wordy, but because he wants to remind them of the gift they have received. Among those who believed, there were likely some from the ranks of consuls and rulers as well as poor and ordinary people. Setting aside the inequality of social status, he addresses them all with one title. But if in matters that are more essential and spiritual, everything is presented as common to both slaves and free people—for instance, the love from God, the calling, the Gospel, the adoption, the grace, the peace, the sanctification, and everything else—how could it be anything other than complete foolishness to separate those whom God has joined together and made equal in honor in the greater things, on account of earthly distinctions? For this reason, I believe, from the very beginning this blessed Apostle, after removing this harmful disease, leads them to the mother of all blessings: humility. This made servants better, since they learned they would suffer no harm from their servitude while they possessed true freedom; this would incline masters to be gentle, being taught that they gain no advantage from being free unless the goods of faith are given first place. And so you may understand that he was not doing this to create confusion by leveling everything, but still recognized the best distinction, he did not write simply to all who were in Rome, but added a defining phrase: beloved of God. For this is the best discrimination, and shows the source of their sanctification. Where then did the sanctification come from? From love. For after saying "beloved," he then proceeds with "called to be saints," showing that this is the fountain from which all blessings flow. By "saints" he means all the faithful. Grace unto you and peace.
See how continually he puts the word called, saying, called to be an Apostle; among whom you also are called; to all that be in Rome, called: and this he does not out of superfluity of words, but out of a wish to remind them of the benefit. For since among them which believed, it was likely that there would be some of the consuls ( ὑ πάτων; Ben. consulares) and rulers as well as poor and common men, casting aside the inequality of ranks, he writes to them all under one appellation. But if in things which are more needful and which are spiritual, all things are set forth as common both to slaves and to free, for instance, the love from God, the calling, the Gospel, the adoption, the grace, the peace, the sanctification, all things else, how could it be other than the uttermost folly, whom God had joined together, and made to be of equal honor in the greater things, those to divide on account of things on earth? On this ground, I presume, from the very outstart, this blessed Apostle, after casting out this mischievous disease, conducts them to the mother of blessings, humble-mindedness. This made servants better, since they learned that they should take no harm from their servitude, while they had the true freedom; this would incline masters to be gentle, as being instructed that they have no advantage in being free, unless the goods of faith have the first place given them. And that you may learn that he was not doing this to work confusion, by dashing all things, but still knew the best distinction, he wrote not simply to all that were in Rome, but with a definition added, beloved of God. For this is the best discrimination, and shows whence the sanctification was. Whence then was the sanctification? From Love. For after saying, beloved, then he proceeds, called to be saints, showing that it is from this that the fount of all blessings is. But saints he calls all the faithful. Grace unto you and peace.
Oh, what a greeting that brings us countless blessings! Christ also told the Apostles to use this as their first word when entering houses. This is why Paul in all places begins with grace and peace, for the war that Christ ended was no small one, but indeed one that was varied and of every kind and had lasted a long time, and this came not from our efforts but through His grace. Since love gave us grace, and grace gave us peace, having set them down in the proper order of a greeting, he prays that they may remain perpetual and unmoved, so that no other war may be kindled again. He asks the one who gave these things to keep them firmly established, saying, "Grace be unto you and peace from God our Father, and the Lord Jesus Christ." Notice in this passage that the word "from" applies equally to both the Son and the Father, and this is equivalent to "of whom." For he did not say, "Grace be unto you and peace from God the Father, through our Lord Jesus Christ," but "from God the Father, and the Lord Jesus Christ." Amazing! How great is the love of God! We who were enemies and disgraced have suddenly become saints and sons. For when he calls Him Father, he shows them to be sons, and when he says sons, he has revealed the whole treasure of blessings.
Oh address, that brings countless blessings to us! This also Christ bade the Apostles to use as their first word when entering into houses. Luke 10:5 Wherefore it is from this that Paul also in all places takes his beginning, from grace and peace; for it was no small war which Christ put an end to, but indeed one varying and of every kind and of a long season ( τοικίλον καὶ ταντοδαπὸν); and this not from our labors, but through His grace. Since then love presented us with grace, and grace with peace, having set them down in the due order of an address, he prays over them that they may abide perpetual and unmoved, so that no other war may again be blown into flame, and beseeches Him that gave, to keep these things firmly settled, saying as follows, Grace be unto you and peace from God our Father, and the Lord Jesus Christ. See in this passage, the from is common to the Son and the Father, and this is equivalent to of whom. For he did not say, Grace be unto you and peace from God the Father, through our Lord Jesus Christ; but, from God the Father, and the Lord Jesus Christ. Strange! How mighty is the love of God! We which were enemies and disgraced, have all at once become saints and sons. For when he calls Him Father, he shows them to be sons; and when he says sons, he has unveiled the whole treasure of blessings.
Let us then live in a way that is worthy of the gift, and hold fast to peace and holiness. For other honors are only temporary and come to an end along with this present life, and may be purchased with money (which is why one might say they are not really honors at all but only names of honors, having their power in fine clothing and the subservience of attendants). But this gift, having been given by God—the gift of sanctification and adoption—is not destroyed even by death. Rather, it makes people conspicuous even here and also accompanies us on our journey to the life to come. For the person who holds fast to the adoption and keeps careful watch over his holiness is far brighter and more blessed even than one who wears the crown itself and has the purple, and enjoys abundant peace in the present life and is nourished by good hopes, and has no reason for anxiety and disturbance, but experiences constant pleasure. For good cheer and joy are not produced by greatness of power, abundance of wealth, pomp of authority, strength of body, lavish food, fine clothing, or any other thing within human reach, but by spiritual success and a good conscience alone. And whoever has this cleansed, even if he is clothed in rags and struggling with hunger, is in better spirits than those who live in luxury. Likewise, the person who is conscious of wicked deeds, even if he gathers to himself all the goods of the world, is the most miserable of all people. For this reason Paul, living in continual hunger and nakedness and being flogged every day, was joyful and lived more peacefully than those who were emperors at that time. But Ahab, though a king and indulging in sumptuous luxury, when he had committed that one sin, groaned and was dispirited, and his countenance was downcast both before the sin and after the sin. If then we wish to enjoy pleasure, above all other things let us avoid wickedness and pursue virtue, since it is not in the nature of things for anyone to have a share in it on any other terms, even if we were seated upon the king's throne itself. Therefore Paul also says, But the fruit of the Spirit is love, joy, peace. Let us then keep this fruit growing in us, so that we may enjoy this delight here and may obtain the kingdom to come, by the grace and love toward mankind of our Lord Jesus Christ, through Whom and with Whom be glory to the Father and to the Holy Spirit, now and always, even unto all ages. Amen.
Let us then keep showing a conversation worthy of the gift, and hold on in peace and holiness. For other dignities are but for a time, and are brought to an end along with this life present, and may be bought with money (whence one might say they are not dignities at all but names of dignities only, having their strength in the investiture of fine array and the servility of attendants), but this as having been given of God, the gift of sanctification and adoption, is not broken through even by death, but even here makes men conspicuous, and also departs with us upon our journey to the life to come. For he that holds on in the adoption, and keeps an exact watch upon his holiness, is much brighter and more happy even than he that is arrayed with the diadem itself, and has the purple; and has the delight of abundant peace in the present life and is nurtured up with goodly hopes, and has no ground for worry and disturbance, but enjoys constant pleasure; for as for good spirits and joy, it is not greatness of power, not abundance of wealth, not pomp of authority, not strength of body, not sumptuousness of the table, not the adorning of dresses, nor any other of the things in man's reach that ordinarily produces them, but spiritual success, and a good conscience alone. And he that has this cleansed, even though he be clad in rags and struggling with famine, is of better spirits than they that live so softly. So too he that is conscious of wicked deeds, even though he may gather to himself all men's goods, is the most wretched of all men. For this cause Paul, living in continual hunger and nakedness, and being scourged every day was joyful, and went more softly than they that were then emperors. But Ahab though a king, and indulging in a sumptuous luxury, when he had done that one sin, groaned and was out of spirits, and his countenance was fallen both before the sin and after the sin. If then we wish to enjoy pleasure, above all things else let us shun wickedness, and follow after virtue; since it is not in the nature of things for one to have a share thereof on any other terms, even if we were mounted upon the king's throne itself. Wherefore also Paul says, But the fruit of the Spirit is love, joy, peace. Galatians 5:22 This fruit then let us keep growing by us, that we may be in the fruition of joy here, and may obtain the kingdom to come, by the grace and love towards man of our Lord Jesus Christ, through Whom and with Whom, be glory to the Father, and to the Holy Spirit, now and always, even unto all ages. Amen.