Diatribe

Heelo everyone.

Today, we will start Romans 2.  Here are verses 1-5:

1 So then, all of you who pass judgment on others are without excuse.  You condemn yourself because you do the same things. 2 We know that the judgment from God against such practices is based on truth. 3 So, do you imagine that when you judge others, as mere human beings, will escape God’s judgment, when you do the very same things. 4 Or do you show contempt for the riches of kindness, tolerance and patience?  Do you not understand God’s kindness is leading you toward repentance?  

5 Because of your stubborn and unrepentant heart, you are storing up wrath against yourself for the day when the wrath of God’s righteous judgment is revealed.

Paul’s letter to the Romans takes an interesting turn in chapter 2.  The tone of the letter and the calling out sin remains the same as it had been from verses 18-32.  What changes is the audience.  Paul changes from addressing third person plural (they), to addressing second person singular (you).  He begins what is called a diatribe. 

Douglas Moo explains this change and defines diatribe for us:  “Paul describes those people … in the third person: "they" turned away from God; God handed "them" over. In chap. 2, however, it is the second person singular, "you," that Paul uses in making his accusation (2:1-5, 17-29). This does not mean that Paul is now accusing his readers of these things; were he to do that, the second person plural would have been needed. Rather, Paul utilizes here,... a literary style called diatribe. Diatribe style, which is attested in several ancient authors as well as elsewhere in the NT (e.g., James), uses the literary device of an imaginary dialogue with a student or opponent.” (Moo, 125.)

Schriener explains that Paul uses the diatribe here to demolish the claim that Law or circumcision give the Jews any kind of covenantal advantage. (Schreiner, 114.) 

Paul starts his diatribe with this statement: “So then, all of you who pass judgment on others are without excuse.  You condemn yourself because you do the same things.”  Paul's attention is now on those who stand in judgment on other people.  It is easy to read the second half of chapter1 and root Paul on, when he is talking about ‘them.'  However, Paul has shifted gears now and is talking to ‘you.'  His message, “Don’t stand in judgment of them, while you are doing the same things.” 

We see this again in verse 3.  Don’t judge others when you are doing the same things.  He points out that they are mere humans, and they also fall under God’s judgment.  And God judges based on truth. (Verse 2)

Schreiner explains verses 3 and 4 this way: Those whom Paul is addressing here, “are not only self-decieved and blind to their own actions (verse 3); they are also scorning the kindness and patience of God, who has not brought immediate judgment upon them. (verse 4)” (Schreiner, 117.)  In other words, they believe they are justified in their actions, but wonder why God has not brought punishment on others, even though both parties are guilty of the same things. 

It seems that Paul’s point is that we, as sinners, should not be judgmental.  Jesus says things that are similar.  Luke 6:37 “Don’t judge and you won’t be judged. Don’t condemn, and you won’t be condemned.  Forgive and you will be forgiven."

Certainly, God is patient and kind.  Paul has just explained that the purpose of His patience and kindness is to lead us toward repentance. So, God’s kindness and patience is not license to sin, as some might conclude. That way of thinking actually shows contempt for God’s kindness and patience.  

In verse 5, we see that those who are stubborn and unrepentant, wasting God’s patience and kindness, are storing up wrath against themselves for another time.  

God continues to be patient, wanting people to be led toward repentance.  Another NT writer assures us of the same thing.  “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.” 2 Peter 3:9

God does not delight in punishing people. (Instead, God delights in our repentance. Read Luke 15.  It has three parables about how God rejoices when one sinner repents.)  

We need to understand that God's kindness is to lead us to repentance.  Since our sin hurts us and other people, repentance is for our own good.  A heart that refuses to repent, sadly, is storing up wrath for the day of judgment. 

So what does these verses mean for us?  Let us not abuse the kindness of God by being judgmental toward others.  Instead, we should heed the call of God's kindness and allow it to lead toward repentance.  

Foolishness of the Highest Order

Greetings everyone

Today, we will continue our look at Romans 1, finishing the chapter. Here is Verses 21-32:

21 Since they knew God, but they did not glorify Him as God, nor did they show Him any gratitude, so that their thoughts were rendered worthless and their hearts became dark and senseless. 22 They make claims that they are wise, but they are fools.  23 They have exchanged the glory of the incorruptible, immortal God for images in the likeness of things that are subject to decay and death: men, birds, animals and reptiles.     

24 Because of this, God has handed them over to the lustful cravings of their hearts and to impurity, so that they degrade their own bodies among themselves.  25 Such people have traded the truth of God for a lie, worshipping and serving that which has been created rather than the One who created it, the One who is blessed for eternity.  Amen. 

26 So, God gave them over to degrading passions.  Even the women among them exchanged what is natural for what is unnatural. 27  Likewise, the men abandoned natural relations with women, and were inflamed with desire for one another.  Men were doing shameful things with one another, they received unto themselves what was appropriate for their wandering from the path of truth. 

28 Since they refused to acknowledge God, he gave them up their corrupted minds, to do things that people shouldn’t do.  29 Such people are filled up with all kinds of injustice, evil, greed and depravity.  They are full of envy, murder, strife, deceit and maliciousness.  30 The gossip and slander people.  They hate God.  They are violent, arrogant and boastful.  They find new ways to be evil, and are disobedient to their parents. 31 Such people are senseless and untrustworthy. They show no regard for other people and act without mercy.  32 They are aware of God’s commandment that those who practice these things deserve death, still, they not only practice these things, and give their approval to others who do. 

You may remeber from verse 20 we see that in just looking at God’s creation, all people should worship and glorify God.  In verse 21, we see what happens when people refuse to show God gratitude or glorify Him:  

• Their thoughts become worthless. 
• Their hearts are darkened. 
• They are deceived, thinking they are wise, but rather they are foolish. (This foolishness stems from the refusal to glorify God, but also from placing other gods before Him. (v. 23.) ) 

In verse 23 - Paul uses the Greek word ἀφθάρτου (aphthartou) to describe God.  I have translated that word as ‘incorruptable, immortal '.” John Harvey defines it as ‘impervious to corruption and death.” (Harvey, 38.) God cannot be corrupted.  We can’t bribe Him.  He will always do what is right.  He also cannot die, or be killed.  

This means that Paul's statement in verse 23 is that people have exchanged the glory of God, who can’t be corrupted or killed for images of things that can be both corrupted and killed.  He lists some of the things that people have created images of to worship: men, animals, birds and reptiles. These are all things that can be corrupted.  These are all things that can be killed.  

To add to that, it isn’t even the thing itself that is being worshipped, but merely an image of it.  So, rather than worship a cow, for example, they choose to worship the image of a cow.  Verse 25, they “have traded the truth of God for a lie, worshipping and serving that which has been created rather than the One who created it.” The idea of giving glory to a statue rather than the immortal incorruptible God is foolishness of the highest order.

In the verses that follow, Paul uses the same Greek word παρέδωκεν (paredōken) three times, in verses 24,26 and 28.  It means “gave them over.”  He stresses how God reaches a point where he simply gives people over to the own sinful nature.  (Ferguson, 28.) Here what says God gives them over to:

• Verse 24: Lustful cravings and impurity.
• Verse 26: Degrading passions.
• Verse 28: Corrupted minds. 

In the following verses we see that their refusal to acknowledge God has led God to give them over to their own lustful craving and allowed them to degrade themselves. Verse 28 sums up the preceding verses very nicely, “Since they refused to acknowledge God, he gave them up their corrupted minds, to do things that people shouldn’t do.” Ferguson states that “spiritual hardening can cause people to think that sexual immorality should be accepted as normal."  

The description Paul gives of such people paints a ugly portrait. Take a moment to look at the words he uses:  injustice, evil, greed and depravity, envy, murder, strife, deceit, maliciousness, gossip, slander, violent, arrogant, boastful, senseless, untrustworthy and merciless.  

Obviously this is not a description of everyone who does not believe in God, but this is the trajectory.  These are words that describe the opposite of God and being like Him. 

       John Harvey, Exegetical Guide to the Greek: Romans, B & H Academci, Brentwood, Tennessee, 2017. 

        Gordon Ferguson, Romans: The Heart Set Free, DPI, Ballerica, Massachusetts, 2001.

Without Excuse

Greetings.

As we continue our study of Romans, we will examine verses 18-20, today: 

18 For the wrath of God is being revealed from Heaven upon all of the ungodliness and injustice of those who by injustice suppress the truth. It is known that God has been revealed to them, 19 because what can be known about God is evident to them, because God Himself has revealed it. 20 For since the creation of the world, God’s invisible qualities, both His eternal power and divine nature, can be clearly seen by what has been made, so that they are without excuse.

Paul's letter to the Romans seems to take a very dark turn at verse 18.  Paul has been talking about the saving power of God and how the righteous live by faith, and then suddenly, in verse 18, he is talking about the wrath of God that is pouring out on ungodliness and injustice, and the sinfulness of mankind.  

Thomas Schreiner points out that this is a necessary transition.  He says, “One can grasp the greatness of God’s salvation, however, only when one understands the devastation introduced into the world by human beings.”  

Likewise Gordon Ferguson says, “Grace cannot be grace until sin is adequately understood.”  (Ferguson, 21.) This is true.  To truly understand the greatness of God's grace in our lives, not to mention, the rest of Romans, it will help us a great deal to understand the mess in our lives that is crreated by our sin. 

Anyway, in verse 18, Paul transition from talk of the righteous living by faith.  He uses the Greek word γὰρ (gar) in this transition.  This connects verses 16-17 to verse 18 and what follows.  In verse 16-17 we see that the gospel reveals God’s righteousness.  Verse 18 and the following indicate humanity’s unrighteousness as revealed by our own lives.

We have two revelations mentioned in a very short time.  The revealing of God’s righteousness, coming from the gospel (verse 17), and the revealing of God’s wrath against ungodliness and injustice. (verse 18). 

God’s wrath is going to be poured out against ungodliness and  injustice. The word we translate as wrath is Ὀργὴ (orgē) means 'strong indignation directed at wrongdoing with focus on retribution.' John Harvey says that ὀργὴ appears 11 times in Romans, all denoting divine indignation directed at injustice cruelty and corruption. (Harvey, 35.) 

If we pay attention to the world around us, we see that those who are unjust will attempt to suppress the truth to further their own injustices. This continued injustice will bring strong indignation from God. God will, at some point, deal with injustice. (It may come within the timeframe we desire, but it will come.)

In verse 19, we see that there are things that can be known about God and we also see that He has revealed those things.  By implication here, there are also things that cannot be known about God. Ronald Rolheiser says, “Our minds and imaginations cannot stretch far enough. We cannot picture it.  But that is precisely the point: the divine reality cannot be grasped through a finite imagination.”  (Rolheiser, 105.) It’s true, we cannot grasp the fullness of God.  We just are not capable of it. 

But even though there are things that we cannot know God, we can know that there is a God.  Verse 20 tells us that God’s creation leaves us without excuse, and since His existance is made obvious by creation, we must worship Him. 

God has invisible qualities that are revelaed in the creation of the world.  Paul declares to us that the creation shows us, first of all, God’s eternal power, but also it revelas His divine nature. Therefore, we are left to stand in awe and wonder, as we look at His creation, because His power and His nature are being revealed to us.  We are without excuse.

Douglas Moo explains this very well, "Every person is "without excuse" because every person — whether a first-century pagan or a twentieth-century materialist — has been given a knowledge of God and has spurned that knowledge in favor of idolatry, in all its varied manifestations. All therefore stand under the awful reality of the wrath of God, and all are in desperate need of the justifying power of the gospel of Christ." (Moo, 98.)

So, what does all this mean? Well, God reveals His righteousness, but He also reveals His wrath.  We like one of those of those a lot more than the other.  Many people, even many who ackowlwdge His existance, choose to live as though God does not. But we are all without excuse, His creation has made his existance clear, and so we should worship Him.  

          Thomas Schreiner, Romans, Baker Academic, Grand Rapids, Michigan, 2018. 

            Gordon Ferguson, Romans: The Heart Set Free, DPI, Ballerica, Massachusetts, 2001.  

            John Harvey, Exegetical Guide to the Greek: Romans, B&H Academic, Brentwood, Tennessee, 2017. 

            Ronald Rolheiser, The Shattered Lantern, The Crossroads Book Publishing Company, New York, New York, 2004. 

            Douglas Moo, The Epistle to the Romans, William B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1996. 

Power of God, Part 2

 Hey Everyone.

We will continue our examination of Romans 1:16-17.  In my previous post we looked at the first two of four clauses in these verses and today we will ook at the other two.  Here is a reminder of the passage: 

16  I am not ashamed of the Gospel, for it is the power of God for the salvation of all of those who have faith, first to the Jews, and then to the Greeks, 17 for in the Gospel the righteousness of God has been revealed to the faithful from the beginning to the end, for as it is written, “The righteous will live by faith.”

We have seen how discusses the how he was not ashamed of the Gospel, because the Gospel is the power of God for salvation.  Here is our look at the other two:  

“In the Gospel the righteousness of God has been revealed to the faithful.”

Romans was actually written before any of the Gospels had been written, so when Paul talks about the gospel, what is he referring to?  He is talking about the ‘good news’ message of Jesus, the Cross and God’s grace.  Now, we have just seen in verse 16 that this message is the power of God for the salvation of those who have faith.  The clause that we are examining now elaborates on this power.  It tells us that God’s righteousness has been revealed, where it is revealed and to whom it has been revealed.  

So, we see that this gospel message reveals God’s righteousness.  The question becomes then, “What does Paul mean by “the righteousness of God’? Some possibilities (Moo, 70-71.): 

• Righteousness as an attribute of God.  
• Righteousness as a status God gives to the faithful.  
• Righteousness as an activity of God. 

Two of these possibilities involve who God is and what He does, while the other possibility involves what God confers upon His people, He makes us righteous. Any of these, or all of these could be what Paul means here.  All of these can be revealed in the message of God’s grace. The context, “it is the power of God for salvation”, could apply to all three. We don't really have to choose one.  All three work and have a valid meaning. The important part of this is that this righteousness is revealed to the faithful.  

Paul has been battling against works-oriented righteousness.  The message of the gospel is grace through faith, not obedience.  It is our faith, not works, that allows us to see God’s righteousness. 

In the Greek Paul uses the phrase  ἐκ πίστεως  εἰς πίστιν  (ek pisteōs eis pistin).  A literal translation would be ‘out of faith into faith.”  John Harvey explains that the two prepositions indicate a starting point and an ending point. Like ‘first to last,’ or ‘beginning to end.” (Harvey, 30.) We should to our faith throughout our Christian walk. 

“It is written, ‘The righteous will live by faith.’”

Paul supports his statement about the gospel revealing the righteousness of God by quoting Habakkuk 2:4.  In Habakkuk, it is God who says this to Habakkuk, teaching the prophet that it is indeed God who is in control, and if you trust Him, you are considered righteous. Habakkuk learned to trust God even when the crops fail and there are no cattle in the stalls.  (Hab. 3:17-18.)  

Paul had quoted from Habakkuk 2:4 in Galatians, as well. In Gal. 3:10-11, he says, “For those who base their righteousness on works of the Law are under a curse.  It is written, “Those who fail to obey all that is written in the book of the law are under a curse.” 11 It is obvious that the Law does not make anyone righteous before God, instead, “the righteous will live by faith.” (Harvey, 30-31.) 

Paul is making the point in Galatians that righteousness before God is not based on our performance or obedience.  In fact, trusting in our own obedience is a curse.  Obedience does not make us righteous, faith does.

Here, in Romans, Paul is saying that if we are faithful, we will see God’s righteousness, and that our righteousness has always been based on faith, from the beginning to the end. Thomas Schreiner says, “Like Abraham, the people of God are summoned to trust in Yahweh when circumstances aspire against such trust. Thus the fundamental call of Habakkuk is to trust in the Lord.”  (Schreiner, 80-81.) As he did in Galatians, Paul is presenting a message that a right relationship with God is gained through faith and not through obedience to the law. 

Here is a quick summation of Romans 1:16-17:

• Paul takes ‘pride’ in the Gospel, as he says he is unashamed of it.  (v. 16a) 
• The reason for Paul’s ‘pride’ in the Gospel is that it ‘contains or mediates’ the power of God for our salvation for all who believe.  (v. 16b.) 
• The Gospel brings salvation because in it we can see the righteousness of God. A righteousness based on faith. (v. 17a.)
• Finally, the connection between righteous and faith is backed up with scripture, as Paul quotes Hab. 2:4.  (v. 17b.)

       John Harvey, Exegetical Guide to the Greek: Romans, B&H Academic, Brentwood, Tennesssee, 2017. 

        Thomas Scheiner, Romans, Baker Exegetical Commentary on the New Testament, Grand Rapids, Michigan. Baker Academic. 1998. 

Power of God

Greetings everyone. 

Today, we will start examining Romans 1:16-17, a passage that Douglas Moo calls in his commnetary on Romans, "The Theme of the Letter."  (Moo, 63.)  Here is my translation:

16  I am not ashamed of the Gospel, for it is the power of God for the salvation of all of those who have faith, first to the Jews, and then to the Greeks, 17 for in the Gospel the righteousness of God has been revealed to the faithful from the beginning to the end, for as it is written, “The righteous will live by faith.”

As we move forward we will see whether or not this idea that gospel of Jesus as the power of salvation for those who believe is the theme of Romans.  Moo goes on to explain that these two verses contains 4 clauses that build on the those come before.  (Moo, 63-64.)  We will look at two of  those clauses today, and two in my next post.  

“I am not ashamed of the gospel” 

Paul declares that he is not ashamed of the Gospel. This clause reminds us of Mark 8:38, where Jesus says, “If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels.” 

Back in verse 15, Paul has just said, “I am eager to proclaim the good news to those of you in Rome.”  He follows in verse 16 with a statement that he is not ashamed of gospel.  It is his ambition to spread the gospel everywhere.  Also, he is not ashamed as he understands the power of the Good News.  It is God’s power for our salvation.  

The Greek here that is translated as ‘ashamed’ is ἐπαισχύνομαι (epaischunomai). The Lexicon defines this word as ‘to experience a painful feeling or sense of loss of status because of some particular event or activity.”  Paul does not fear losing status or anything else because of his association with the Gospel of Jesus.  He does not fear such things because he understands its value, it is the power of God for our salvation.  

We don't want to ashamed of the gospel, either. A good way to avoid being ashamed of the Gospel is to remember what the gospel does.  It brings salvation to those who believe. 

“For it is the power of God for salvation for all of those who believe.” 

Δύναμις Θεοῦ (dynamis Theou) - The power of God. Paul declares that the gospel, or good news of Jesus Christ, is the power of God.  Thomas Schreiner says this about the ‘power of God’: “The Δύναμις Θεοῦ in the gospel signifies the effective and transforming power that accompanies the preaching of the gospel.  God’s power is expressed in the proclamation of Jesus as risen Lord.” (Schreiner, 64.)

More to the point the  Δύναμις Θεοῦ is the power of God for a specific purpose.  It brings slavation to those who believe.  So there are two things in play here:  God’s power and our faith.

Note: Like Galatians, the book of Romans preaches a gospel of salvation by faith, and not works.  Paul does not say, “for it is the power of God for salvation for all who obey.”

John Stott, in connecting these two phrases makes the point, “In the long run, only because we have experienced its saving power in our own lives.  Has God reconciled us to himself through Christ, forgiven our sins, made us his children, put his Spirit in us, begun to transform us and introduced us into his new community?  Then how can we be ashamed of his gospel?” (Stott, 44-45.) 

It is important to remember that salvation comes entirely due to God’s power and not any of our own.  As much as I want to be saved, be righteous or be transformed into the likeness of Jesus, I remain powerless to do any of these things on my own.  He is the one with the power, and my role is to trust Him.    

      Douglas Moo,  The Epistle to the Romans, Eerdman's Publishing Company, Grand Rapids, Michigan, 1996
       Thomas Schreiner, Romans, Baker Academic, Grand Rapids, Michigan, 1998.
       John Stott, The Message of Romans, InterVarsity Press. Downers Grove, Illinois, 1994. 

Mutually Encouraged

 Greeting everyone.  

We continue to look at Romans, as Paul greets the church:

8 First of all, I thank my God through Jesus Christ for all of you, as your faith is being talked about all over the world. 9 I serve God in my spirit as I proclaim the gospel of his son. He is my witness of how I am constantly making mention of you. 10 I am always in prayer for you, asking that possibly, at last, I may succeed in coming to you, according to God’s will. 
11 I am eager to see you, so that I may give you some spiritual gift to strengthen you. 12  This is so that we can be mutually encouraged by one another’s faith.  13 I do not want you to be unaware , brothers and sisters, that I frequently planned to come to you, but so far I have been prevented from doing so. This has happened so that I may see fruit among you, just as I have among other nations. 
14 I am one who is under obligation to both Greek and non-Greek, to the wise and the foolish, 
15 Therefore, I am eager to proclaim the good news to those of you in Rome.

According to Douglas Moo, in Greek letters, it was fairly common to include an expression of thanks, and a petition to the gods on behalf of the reader.  (Moo, 56.) Paul adopts this custom here in verses 8-10:

He expresses his gratitude for them and their faith.  Even though he has no connection to them, unlike most of the people and churches Paul writes to, he begins his letter expressing his gratitude for them. Apparently they have shown themselves to be very faithful.  In verse 8, he says that “your faith is being proclaimed throughout the world. 

What an amazing thing to have someone say about you, that faith is being talked about all over. To have someone with the apostolic authority that Paul carried must have been encouraging indeed.  Paul follows this thought up in verse 9, stating that he always mentions them, and God would verify that, as his witness.  It is as though he is saying, “everyone is talking about your faith, particularly me,”  Paul is undoubtedly speaking in hyperbole, undoubtedly not everyone is talking about them, but, as Moo points out, the church in Rome, the seat of Roman power, is not bowing a knee to Caesar, but only to Jesus Christ.  They would at various points in time, face tremendous persecution for this, and their faith would encourage those who hear of it. (Moo, 57.) 

In verse 9, Paul tells them that “I serve God in my spirit.”  There is much talk about what that particular phrase means.  The explanation that makes the most sense to me is that when Paul talks about serving God in his spirit, he is referring to the deepest part of himself.  In other words, Paul is simply saying that he serves God with whole-hearted devotion. Then, as he serves God in his spirit, he proclaims the good news of Jesus. His bold proclamation of Jesus as God’s son springs out of whole-hearted devotion. 

Paul frequently prays for those in Rome.  Part of his frequent and constant prayer for the Roman church is that he will soon be able to see them.  He expresses a little later on that he has long desired to do this, but to this point has been prevented from doing so.  

In verse 11, Paul expresses that his motive behind wanting to see them so badly is so that he can give them some kind of spiritual gift to encourage and strengthen them, but that there also may be a mutual benefit It is not clear what spiritual gift Paul desires to give to the Romans, only that the gift would in some way strengthen them.  To me, it makes sense that he would want to lay his hands on them and give them some kind of miraculous gift, as it seems that no apostles were connected to the church in Rome.  

In verse 12, Paul continues his talk of being eager to see them, this time stating that they would be mutually encouraged.  He has something for them, (spiritual gift), but he would also receive something from them, encouragement, of course, but likely something more.  Perhaps, he seeks financial support to go to Spain. (Romans 15:24)  

To this point, Paul has already stated that he prays for them a lot and talks about them a lot. Now, in verse 13, he states that he has wanted to come see them, but so far, has been prevented from doing so.  

He doesn’t explain how he has been prevented. He does add that he wants to come to Rome to see fruit among, just like he has everywhere else. He has an obligation to preach the gospel to all and so he is all the more eager to preach it among those in Rome.    

Although Paul did not start the church in Rome, his missionary zeal is such that he still desires to go there for the purpose of spreading the gospel.  Since the church was already in place, he had dual objectives.  He can spread the gospel while strengthening and encouraging the church. Paul has an obligation to share the good news with everyone, whether Jew or Gentile,  wise or foolish.  This obligation that he feels makes all the more eager to join them in Rome, so that he can spread the good news there.

Good News, Part 2

Hey everyone. 

We will continue to look at Paul's initial greeting in the letter to the Romans.  Here are verses 4-7:

4  The Spirit of holiness has designated him, in power, as the Son of God, through his resurrection from the dead. He is Jesus Christ, our Lord, 5 through whom we have received grace and apostleship, for the purpose of calling all nations to an obedient faith in His name, 6 and through Jesus Christ, you too, have been called.  

7 To all of those in Rome, loved by God and called to be His holy ones:  Grace and peace to you, from God, our Father, and from the Lord, Jesus Christ. 

In my previous post we looked at verse 2, and how the Son of God was promised to us and became flesh. Verse 4 tells us a few more things about this Son of the Promise. In verse 4 and 5 we see this about the Son:

• The Holy Spirit designated Jesus as the Son of God.
• This designation was made with power through the resurrection of the dead.
• The Son, identified as Jesus, is Lord.
• It is through Jesus that we receive grace.
• It is through Jesus that we receive apostleship.

(This doesn’t mean that we all, like Paul, were given the title Apostle, but we have been sent to the world, to call it to an obedient faith in Jesus. The word ἀποστολὴν (apostolēn), according to the Lexicon, means “the office of a special emissary.” So, while Paul bore a special title, we are all emissaries of the Gospel.)  

Our grace and apostleship has a purpose. That purpose is the calling of all nations to an obedient faith in Jesus. To be sure, God has given us His grace to be enjoyed, but also to be shared. Some thoughts about verse 5:

• It is a call to take the good news to all the nations. Πᾶσιν τοῖς ἔθνεσιν (pasin tois ethnesin) all of the nations. Jesus made the same call in Matthew 28:18. His gospel, or good news is for everyone, and is to be taken to everyone.
• It is a call to obedient faith. We have this idea that faith is merely belief. It isn’t. Real faith involves obedience. Consider the men and women of faith discussed in Hebrews 11. All of them are considered faithful because of their obedience, not merely a belief in God’s existence.

Douglas Moo explains it like this, “In light of this, we understand the words "obedience" and "faith" to be mutually interpreting: obedience always involves faith, and faith always involves obedience.” Moo, 52.)

Gordon Ferguson explains how throughout Galatians and Romans, Paul rejects salvation by works in favor of salvation by faith. He says in regard to obedience, “ There is one kind of obedience that belongs to faith, and another type that belongs to legalistic works. The apostle’s rejection is never to be interpreted as a rejection of obedience.” (Ferguson, 23.)

In verse 6, Paul adds that it is through Jesus, that they, too, have been called. This statement comes within the context of calling all nations to an obedient faith in Jesus. This includes his readers in Rome. (Us, too, of course.)

The introduction concludes with a statement about those Paul is writing to: the church in Rome. He describes them as those “loved by God and called to be His holy ones.” Again, we see a couple things that puts in about his audience. They are 1) loved by God, and 2) called to be holy.

Finally, as Paul does in most of his letters, he offers his readers Χάρις καὶ εἰρήνη (charis kai eirēnē).or Grace and peace. Grace and peace is something we all want, and it comes within the context of the Lordship of Jesus Christ.