This great epistle begins with a broad perspective. It looks at the promise of a Savior in the Old Testament, reviews Paul's ministry to date, and surveys the religious history of the Gentile world.
"The main body of Romans is a treatise on Paul's gospel, bracketed by an epistolary opening (1:1-17) and conclusion (15:14-16:27). These opening and concluding statements have many similarities, not the least of which is the emphasis on the gospel. (Eight of the 11 occurrences in Romans of euangelion["gospel"] and euangelizomia["to evangelize"] are in these passages.) Paul's special relationship to this gospel, a relationship that encompasses the Roman Christians, both opens and closes the strictly epistolary' introductory material in the section (vv. 1-5, 13-15)."11
The salutation, which is the longest salutation in Paul's epistles, identifies the writer (v. 1), introduces the subject of the letter (vv. 2-5), and greets the original readers (vv. 6-7).12This first sentence (vv. 1-7) implicitly sets forth the most fundamental facts of Christianity. In particular, it shows that the main facts of the gospel fulfill Old Testament predictions.
Having begun with a formal and unusually long greeting compared to his other epistles, Paul next proceeded to address his readers more personally. He had not met the Christians to whom he wrote so he spent some time getting acquainted and sharing his heart with them.
"One of the first lessons of effective leadership is the importance of setting priorities. Not only must things be done right (management) but the right things must be done (leadership)."23
1:8-10 Paul felt concern for the welfare of this church. The faith of the Roman church had become well known in the few years since it had come into existence (cf. Eph. 1:15-16; Col. 1:3-4; 1 Thess. 1:3). Typically Paul began by offering commendation to his readers for some praiseworthy trait whenever he could. Here he thanked God for the Romans through Jesus Christ, who had created access to God. He praised the Roman Christians for their obedience to God by trusting in Jesus Christ (cf. v. 5). Failure to trust in Christ is really disobedience to God since God now commands everyone to believe in His Son (cf. Acts 17:30-31).
Paul called God as his witness (v. 9) because what he was about to say might be difficult to believe. He claimed to pray for the Romans unceasingly, namely frequently, but not without stopping. The Greek word translated "unceasingly"(adialeiptos) denotes that not much time elapsed between his prayers for them. These saints were constantly in his thoughts and prayers. "In my spirit"(NASB) means "with my whole heart"(NIV).
"We are reminded that the real work of the ministry is prayer. Preaching is more a result of the ministry of prayer than it is a ministry itself. A sermon that does not rise from intense and heart-searching prayer has no chance of bearing real fruit."24
1:11-13 As Paul had prayed often for the Romans, so he had also planned often to visit them. His reason was for fellowship, mutual sharing of things profitable. Paul mentioned his contribution first (v. 11) and theirs last (v. 13), and he stressed reciprocity in between (v. 12). The spiritual gift (v. 11) was probably not one specific gift but anything and everything of spiritual benefit (cf. 1 Cor. 12:1).25We should also probably interpret the fruit he hoped to obtain (v. 13) broadly rather than specifically as the fruit of his evangelism among them or financial support.
1:14-15 Paul's love for Christian fellowship and his obligation to preach the gospel to all people motivated him to visit Rome (cf. vv. 1, 5). Having received the grace of God himself he recognized that this placed him in debt to everyone else. He owed them the opportunity to hear the gospel and to receive God's grace themselves. Every Christian is indebted to every non-Christian because we have and can give what can impart life to those who are dead in sin, namely the gospel.
The terms "Greek"and "Barbarian"(v. 14) divide Gentiles by language and culture. In Paul's day this was a standard way of describing all races and classes within the Gentile world.26The Greek people spoke of anyone who did not speak the Greek language as a barbarian. The Greek word barbarosis onomatopoetic and imitates any rough-sounding unintelligible language.27The "wise"and "foolish"distinction divides people intellectually (cf. 1 Cor. 1:19, 20, 26, 27). Paul was probably thinking primarily of non-Jews since he was the apostle to the Gentiles.
Paul did not regard his opportunity to preach the gospel as a burden that he had to bear or as a duty he had to fulfill. Rather he was "eager"to share the good news with everyone (v. 15).
"If one has the finest intellectual and formal preparation for preaching but is lacking in zeal, he cannot hope for much success."28
The salutation (vv. 1-7) introduced Paul to his readers in a formal tone. However the explanation of his purpose in desiring to visit Rome (vv. 8-15) revealed a pastoral heart warm to the readers and the lost, ready to edify the saints and to evangelize sinners.29
If anyone thought Paul had not visited Rome because he doubted the power of his gospel to work in that sophisticated environment, the apostle now clarified his reason. These verses conclude the epistolary introduction and transition into the body of the letter by stating Paul's theme.
1:16 Paul's third basic attitude toward the gospel now comes out. Not only did he feel obligated (v. 14) and eager (v. 15) to proclaim it, but he also felt unashamed to do so. The reason was that the gospel message has tremendous power. The Greek word translated "power"is dunamis, from which the word "dynamite"comes. Consequently some interpreters have concluded that Paul was speaking of the explosive radical way in which the gospel produces change in individual lives and even in history. However the context shows that the apostle was thinking of its intrinsic ability to affect change.
"The late evangelist Dwight L. Moody commented that the gospel is like a lion. All the preacher has to do is to open the door of the cage and get out of the way!"30
God has the power to deliver physically (Exod. 14:13) and spiritually (Ps. 51:12). The basic outcome of salvation is soundness or wholeness. Salvation restores people to what they cannot experience because of sin. Salvation is an umbrella term; it covers all aspects of deliverance. The terms justification, redemption, reconciliation, sanctification, and glorification describe different aspects of salvation.
"The inherent glory of the message of the gospel, as God's life-giving message to a dying world, so filled Paul's soul, that like his blessed Master, he "despised the shame."So, pray God, may all of us!"31
The gospel does not announce that everyone is safe because of what Jesus Christ has done, which is universalism. The gospel is only effective in those who believe it.32Believe what? Believe the good news. What is the good news? It is the news that Jesus is the Christ (i.e., the Messiah whom God promised to send) and that He has done everything necessary to save us (cf. 1 John 2:2; 5:1). Note that Paul mentioned no other condition besides believing the good news in this crucial verse (cf. 4:5). He said nothing about our having to do anything in addition such as undergoing baptism, joining a church, pledging commitment, etc. The issue is believing good news and trusting Christ. Either a person does or does not do so.33
The gospel has a special relevance to the Jew. The priority of Jewish evangelism was historical; it is not essential. That is, because God purposed to use Israel as His primary instrument in bringing blessing to the world (Exod. 19:5-6) He gave the Jews first opportunity to receive His Son. This was true during Jesus' earthly ministry (John 1:1) and following His ascension (Acts 1:8; 3:26). Paul also followed this pattern in his ministry (Acts 13:45-46; 28:25, 28). Notwithstanding the Great Commission makes no distinction between Jews and Gentiles. Jesus Christ has charged Christians with taking the gospel to everyone (Matt. 28:19-20). He has identified no group as that to which we must give priority in evangelism.
1:17 In this verse Paul explained what he meant when he said that when a person believes the gospel he or she is saved (v. 16). What makes the gospel powerful is its content. The salvation that God has provided and offers is in keeping with His righteous character (cf. 1 Cor. 1:30; 2 Cor. 5:21).
What did Paul mean by "the righteousness of God?"34It could be an attribute of God, either His rectitude or His faithfulness. It could be a status that God gives to people. Or it could be an activity of God, specifically His saving action.
"For Paul, as in the OT, righteousness of God' is a relational concept. Bringing together the aspects of activity and status, we can define it as the act by which God brings people into right relationship with himself."35
The gospel makes the righteousness of God manifest.
What does "from faith to faith"(NASB) mean? Was Paul describing the way God has revealed His righteousness or how people should receive it? The position of this phrase in the sentence favors the first option. The idea might be that God's righteousness comes from one person who exercises faith to another person who exercises faith. Still, if that is what Paul intended, he should have used the Greek preposition apothat views "from"as a point of departure. Instead he used ekthat indicates the basis of something (cf. 3:16; 5:1; Gal. 2:16). Probably the phrase refers to how people receive God's righteousness. The idea seems to be that faith is the method whereby we receive salvation whatever aspect of salvation may be in view. The NIV interpretation is probably correct: "by faith from first to last."We might say that every aspect of God's salvation comes to us only by faith. That is true whether we are speaking of justification (salvation from the penalty of sin), sanctification (salvation from the power of sin), or glorification (salvation from the presence of sin). Trusting God results in full salvation.
The words of Habakkuk 2:4 support Paul's statement. Faith is the vehicle that brings the righteousness of God to people. The person who believes the good news that the righteous God has proclaimed becomes righteous himself or herself. The Pharisees, one of which Paul had been, taught that righteousness came through keeping the Mosaic Law scrupulously (cf. Matt. 5:20). The gospel Paul proclaimed, on the other hand, was in harmony with what Habakkuk had revealed (cf. v. 2).
Verses 16-17 are the key verses in Romans because they state the theme of the revelation that follows. Paul's message was the gospel. He felt no shame declaring it but was eager to proclaim it because it was a message that can deliver everyone who believes it. It is a message of how a righteous God makes people righteous righteously. The theme of the gospel is the righteousness of God.36
"Here we have the textof the whole Epistle of Romans: First, the words the gospel'--so dear to Paul, as will appear. Next, the universal saving power of this gospel is asserted. Then, the secret of the gospel's power--the revelation of God's righteousness on the principle of faith. Finally, the accord of all this with the Old Testament Scriptures: The righteous shall live by faith.'"37
This first section of Romans (1:1-17) introduces the subject of this treatise by presenting the gospel as a message that harmonizes with Old Testament revelation. It is a message that concerns Jesus, the Messiah and Lord. It is a powerful message since it has the power to save anyone who believes it.
