Romans 1: Introduction

This Chapter constitutes the introduction to the Epistle. St Paul reveals in it the essence of his whole message.

The Epistle of St Paul to the Romans, Fr Tadros Yacoub Malaty (PDF)

Paul is writing to both Jews and Gentiles; however, his desire is to oppose the movement of Judaism. He does not wish to do this in a negative manner (turning off the Jews), so he begins with indicting the sins of the Gentiles.

Romans 1: 1 Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God

Paul uses three designations to identify himself: he is a bondservant (or servant), thereby identifying himself with all believers; he is called to be an apostle – the operative word being “called”; he is separated to the gospel of God – separated is equivalent to the Aramaic word “Pharisee.”

St John Chrysostom:

“St Paul speaks about the gospel of God in order to bring joy to his listeners from the start (for the word gospel means joyful proclamation). He would come with news that would not sadden them as former prophets had done.”

Paul opens with the idea that what he is about to tell this is good news – a joyful proclamation.

2 which He [God] promised before through His prophets in the Holy Scriptures, 3 concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, 4 and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.

This gospel of which Paul is writing is to accept our Lord Jesus Christ; through Him we are granted to be God’s children. He is the seed of David; it is He, and not Solomon, who built the divine home – the true temple.

5 Through Him we have received grace and apostleship for obedience to the faith among all nations for His name, 6 among whom you also are the called of Jesus Christ;

7(a) To all who are in Rome, beloved of God, called to be saints:

The grace we have received is not from anything in us, but only through Him, our Lord Jesus Christ. Paul does not offer a definition of grace – his focus is not theoretical, philosophical discussion. This grace is available to all nations, not only Jews. The calling to be saints is available to all; it is an invitation to honor that does not pass with this life:

St John Chrysostom:

“Other honors are granted for a period of time, they end with the passing away of the present life, and they can be bought with money…as for the honors that God grants- the honor of sanctification and of adoption as His children- even death cannot ever destroy these. These make human beings honorable on earth, and this stays with us in our journey into eternal life.”

Paul concludes the introduction with a familiar blessing:

7(b) Grace to you and peace from God our Father and the Lord Jesus Christ.

St John Chrysostom notes that Paul begins by mentioning grace and then peace. The order is important, as we cannot enjoy true inner peace unless God’s grace is working in us.

Paul begins with encouragement, even though he will eventually come to reproach:

8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

Paul starts with thanks to God regarding the faith of this community.

9 For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers, 10 making request if, by some means, now at last I may find a way in the will of God to come to you. 11 For I long to see you, that I may impart to you some spiritual gift, so that you may be established— 12 that is, that I may be encouraged together with you by the mutual faith both of you and me.

These people are the object of Paul’s love; they preoccupy his thoughts, plans and prayers. He is in need of them as much as they are in need of him. For Paul, there is one end for this church in Rome: that they, too, might enjoy the spiritual and divine gift – the gospel, the good news.

13 Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles. 14 I am a debtor both to Greeks and to barbarians, both to wise and to unwise. 15 So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.

Just as Paul has done elsewhere, he longs to do in Rome.

16 For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.

A side note: “power” here is dunamis in the Greek; it is correlative to energeia, the active exercise of a capacity – and from which the Eastern Church has come to understand God’s energies. Here we see God’s energies active to salvation for all who believe.

17 For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.”

“…from faith to faith”: according to Malaty, the idea is evident “in those who have faith in His commandments; and it is simultaneously reflected in believers who are moved to accept faith in the Gospel.”

As for “The just shall live by faith”:

A firm believer in God carries God’s righteousness within himself. This does not mean that he is immune from sin as some like to believe. However, such a person enjoys continuous progress and endless spiritual development as he walks in the righteousness of the Lord Jesus Christ.

I will add: we “live” by faith; faith is demonstrated in how we live, what we do. Every time I come across a verse like this, I think “faithfulness” – a word of activity, not merely assent or acceptance.

Now we get to the part of this chapter that many would like to ignore, beginning with verse 18 and speaking to the wickedness of the nations:

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 19 because what may be known of God is manifest in them, for God has shown it to them.

Malaty comments that here Paul begins not with the Jews, but with Gentiles. I think this is evidenced by the reference not to the Law, but to what is “manifest in them.” Paul goes on to describe how these things are visible to them, yet they darkened their hearts; for this, then, they have no excuse.

Paul then identifies many of the ways that those which as these have turned their backs on God – a passage ignored today by the world and also by many so-called Christian leaders.

The point here is: the Gentiles were not left blind; there was much evidence presented to them in creation. We see this in the search by philosophers such as Plato and Aristotle – the light outside of the cave and the Unmoved Mover; Paul noted it in the alter at the Areopagus: “To the unknown god.”

They knew God but did not glorify Him – they abandoned God by their own free will. God granted them their desire.

24 Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves

Conclusion

By turning from God, we are left to our corrupt nature. Our pride strips us of God’s grace, a grace which grants sanctification.

28 And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; 29(a) being filled with all unrighteousness

Our debased mind does not know limits.

St John Chrysostom notes that the Apostle uses the following expressions in his list: ‘filled’, ‘with all’, ‘burned in their lust’. It is as though these evils are no longer temporary matters in a man’s life, but they flood his inner being and charge him fully so that he performs ‘all unrighteousness’ and not just one or two evils!

We see this, maybe not in every individual but in our society, in our culture, in what is “acceptable.”

32 who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them.

At the same time, this sin and corruption both destroys our inner peace and increases our pride and arrogance. It is a sign of placing oneself as the true north of determining virtue.

I decide what is right and what is wrong. It is the ultimate manifestation of pride. This is what Paul identifies as the most debased and corrupt of man.