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Romans 1-4 I. Prologue

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LEE BROWN'S NOTES ON THE BIBLE: ROMANS 1-4 I. PROLOGUE [OPENING]: ROMANS 1:1-17 The prologue [opening] of this epistle divides into three parts: a salutation (1:1-7); an introduction (1:8-15), and a statement of theme (1:16-17). A. SALUTATION (Romans 1:1-7). Letters in ancient Greco-Roman times followed a standard pattern with three parts: sender, recipient, greetings ("A to B, greetings"). Example of this standard pattern may be seen in Acts 15:23 ("The apostles and the brethren ... to the brethren ... greetings") and 23:26 ("Claudius Lysias ... to ... Felix, greetings") as well as James 1:1 ("James ... to the twelve tribes ... greetings"). First Thessalonians also follows the pattern closely. Paul, in most of his letters modified this pattern to suit his purposes. For example, Paul changes the word "greetings" [chairein from G5463, chario_] to a related word "grace" [G5485, charis] and adds "peace" (see discussion on 1:7 below). Occasionally he adds "mercy" (1 Tim 1:2; 2 Tim 1:2; cf. 2 Jn 1:3). Paul's salutation is a very long sentence (92 words in the original Greek!) with a very carefully designed chiastic structure. A. Paul: servant [slave], called, set apart (1:1) B. Gospel promised: Through prophets [Jewish origin] (1:2) C. Jesus Christ our Lord [Son, son of David, Son of God] (1:3-4) B' Gospel results: Obedience of faith among Gentiles (1:5) A' Romans: called, beloved, saints [set apart] (1:6-7a) Paul describes his relationship with Christ (A) and his readers' relationship with Christ (A'). He emphasizes the Jewish role in the promise of the Gospel (B) and the results of the gospel among Gentiles (B'). The three stages of the work of the Son are the focus of the central passage (C). The superscription (identification of the sender) takes up the first six verses. The address (identification of the recipients) and the greeting are found together in 1:7. ROMANS 1:1 Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God, 1. Paul is not the founder of the church at Rome, and he had never been to see them. So he carefully introduces himself by identifying his Master (Christ), his calling (apostle), and his assignment (the gospel). 2. Bond-servant [G1401, doulos: slave]. Usually Paul, in his letters, begins by identifying himself as an apostle (1 Cor, 2 Cor, Gal, Eph, Col, 1 Tim, 2 Tim). Before he does that here, he chooses this title first. The title "slave" implies both ownership and obligation, as well as both obedience and loyalty. a. Paul calls himself a "slave" because he is totally committed to Jesus as his Lord. He is not just owned by Jesus as some property; he is in full service to Him (24/7). Every moment he is considering how he might serve his Master. We must not color this term with our history of the word, slave . For example, people in the Roman emperor's service boasted of being "slaves of Caesar" and Jews boasted of being "slaves to YHWH" -- both expressions focusing on a single-minded devotion (e.g., "no other gods"). There are two sides to this expression however; it includes both humility and honor. Roman society was divided into two classes: free and slave. The position of slave carries a status of humility. Honor could be attached to this position only by the dignity of the master and the relationship of the slave to the master. If the master was glorious (YHWH, Caesar, Christ), then the slave reflected that glory to some degree. Additional honor came when the slave occupied a position of great responsibility. b. OT background. Paul's readers acquainted with the OT would see the parallel with some key people in the OT who were called servants of YHWH: Abraham (Gen 26:24; Psa 105:6, 42), Moses (Num 12:7-8; Deut 34:5; Josh 1:1-2, 7; 14:7; 2 Kings 18:12; Psa 105:26; Rev 15:3), Joshua (Josh 24:29); Elijah (2 Kgs 10:10), David (2 Sam 7:5, 8; Psa 89:3; Isa 37:35), BB4509 (6-10-10): Lee Brown's Notes on the Bible: Romans 1-4, page 1 Nehemiah (Neh 1:6), prophets (Isa 20:3; Jer 7:25; Amos 3:7; Zech 1:6). On the one hand, Paul pictures himself as continuing this line of servants [slaves of YHWH]. In addition, in a subtle way, he is calling Jesus the Lord [YHWH] of the OT. c. Love slave. The OT also has a wonderful picture of this choice to be slave. A person who was a temporary slave (cf. indenture servant) could choose not to be set free after the term of service was concluded. "It shall come about if he says to you, 'I will not go out from you,' because he loves you and your household, since he fares well with you; then you shall take an awl and pierce it through his ear into the door, and he shall be your servant forever. Also you shall do likewise to your maidservant" (Deut 15:16-17; cf. Exod 21:6). "For you have been bought with a price, therefore glorify God in your body" (1 Cor 6:20; cf. Act 20:28; 1 Cor 7:23; 1 Pet 1:18-19; 2 Pet 2:1; Rev 5:9). d. Jesus as Servant (Slave). However, the servant theme goes even deeper. Israel and the Messiah are viewed as the Servants of YHWH in the OT (Isa 42:1-4; 49:1-6; 50:4-11a; 52:13 - 53:12). The Son "emptied Himself, taking the form of a bond-servant [slave], being made in the likeness of men" (Phil 2:7). Jesus came to serve (Matt 20:27-28). Others in the NT also chose the designation of slave (Act 4:29; James 1:1; 2 Peter 1:1; Jude 1:1; Rev 1:1 [John]). Paul used it elsewhere (Gal 1:10; Phil 1:1; Titus 1:1). Finally, we are called to be slaves (Mk 10:44; 1 Cor 9:19). 3. apostle [G652, apostolos: one sent with a commission]. Everyone is expected to make Jesus Lord of their lives and to choose to be His slave. But only select people have the authority of being an apostle. Elsewhere Paul vigorously defended his status of being an apostle of equal standing with the twelve chosen by Jesus. Occasionally the title apostle is used in a wider context, but here and elsewhere, Paul is claiming to be in that unique group of those appointed by Christ Himself. 4. called [G2822, kle_tos]. This authority comes from being called and commissioned. He did not appoint himself to this office, nor was he appointed by others (such as was done in Acts 1). He received his commission directly from Jesus Christ (Acts 9:5-6, 15; 22:14-21; 26:16-18; Gal 1:11-17). Paul's call was at the same level as Abraham (Gen 12:1-3) and Moses (Exod 3), and the Twelve. 5. set apart [G873, aphorizo_] for the gospel. This statement takes us one step further. Within the calling of being an apostle, he was also set apart for the gospel. Other apostles may have other assignments, but Paul's assignment was the gospel. And he was sent specifically to the Gentiles (Acts 9:15; 22:21; Rom 11:13; Gal 1:16; 2:9; 1 Tim 2:7; cf. Isa 49:6); however, a ministry to the Jews was not excluded (Acts 9:15). Paul realized that God had started preparing him for this task even before he was born: "But when God, who had set me apart {even} from my mother's womb and called me through His grace, was pleased to reveal His Son in me so that I might preach Him among the Gentiles" (Gal 1:15-16). 6. Paul the Pharisee. The basic meaning of the name Pharisee [G5330, Pharisaios] is one set apart . Paul was "set apart" as a Pharisee (the meaning of Pharisee). Now he is set apart to the gospel. 7. "Set apart" is intended to be paired up with saints in v.7. Saints literally means "holy ones" and a fundamental characteristic of sanctification (being made holy) is to be set apart. 8. Gospel of God. Gospel [G2098, euaggelion] is a compound word basically meaning good news . Gospel of God does not mean good news about God. Rather it is the good news from God. The word God defines the origin and character of the gospel. But it must not be thought of as simply a message from God. It is a great truth that should capture us. The Gospel of God is the very expression of God. It is his love, and this love captures us. The Gospel is Jesus! He is the greatest expression of God's love we will ever know. But we cannot have the fullness of this Love unless we open ourselves to experience It/Him. 9. slave, apostle, set part, gospel. All these terms come together to show the power of this letter. For example, Paul is not writing on his own; he is writing as one under authority. And the message he writes has its source in the gospel which is the very expression of God. 10. being a slave. Paul viewed himself as slave to Jesus as well as slave to all (1 Cor 9:19).
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