Called to be an apostle,[1] or a called apostle. That is, not only having the name of an apostle, but having his call to this high function, and his mission from God. — Separated unto the gospel of God. He means that he was separated from others, and appointed by the Holy Ghost to preach the gospel, as we read Acts xiii. 2. when the Holy Ghost to those of the Church at Antioch, said, Separate me Saul and Barnabas, for the work unto which I have taken them. (Witham)
Cross references: : Acts 13:1 The first part of the Epistle containing a most profitable preface unto verse 16. He moving the Romans to give diligent ear unto him in that he showeth that he cometh not in his own name, but as God’s messenger unto the Gentiles, entreateth with them of the weightiest matter, that is promised long since by God, by many fit witnesses, and now at length performed indeed. A Minister, for this word servant, is not taken in this place, as set against this word, Freeman, but declareth his ministry and office. Whereas he said before in a general term, that he was a minister, now he cometh to a more special name, and saith that he is an Apostle, and that he took not upon him this office of his own lead, but being called of God, and therefore in this his writing to the Romans, doeth nothing but his duty. Appointed of God to preach the Gospel.
Verses 1-7 The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
I. The person who writes the epistle described (v. 1): Paul, a servant of Jesus Christ; this is his title of honour, which he glories in, not as the Jewish teachers, Rabbi, Rabbi; but a servant, a more immediate attendant, a steward in the house. Called to be an apostle. Some think he alludes to his old name Saul, which signifies one called for, or enquired after: Christ sought him to make an apostle of him, Acts 9 15. He here builds his authority upon his call; he did not run without sending, as the false apostles did; kletos apostolos—called an apostle, as if this were the name he would be called by, though he acknowledged himself not meet to be called so, 1 Cor 15 9. Separated to the gospel of God. The Pharisees had their name from separation, because they separated themselves to the study of the law, and might be called aphorismenoi eis ton nomon; such a one Paul had formerly been; but now he had changed his studies, was aphorismenos eis to Euangelion, a gospel Pharisee, separated by the counsel of God (Gal 1 15), separated from his mother's womb, by an immediate direction of the Spirit, and a regular ordination according to that direction (Acts 13 2, 3), by a dedication of himself to this work. He was an entire devotee to the gospel of God, the gospel which has God for its author, the origin and extraction of it divine and heavenly.
Rom 1:1-7 Paul, commending to the Romans his calling, greets them, Rom 1:8-15 and professes his concern for, and desire of coming to see them. Rom 1:16,17 He shows that the gospel is for the justification of all mankind through faith. Rom 1:18-32 And having premised that sinners in general are obnoxious to God’s wrath, he describes at large the corruption of the Gentile world.
is a higher title than monarch of the world: several great emperors styled themselves Christ’s vassals. He so calls himself, either in respect of his condition, which was common with him to all true Christians; or else in respect of his office. Of old, they who were in great offices were called the servants of God: see Jos 1:1 Neh 1:6 Psa 132:10. Or else in respect of his singular and miraculous conversion: by reason of which, he thought himself so obliged to Christ, that he wholly addicted or devoted himself to his service. appointed to that high office by the immediate call of Christ himself: see Gal 1:1 Tit 1:3. The history of this call you have in Act 9:15. Two things are couched in this phrase: 1. That he did not take this honour to himself, but was thereunto appointed and called of God. 2. That this apostolical dignity was not by any desert of his, but by grace only, and the free gift of him that calleth. It was formerly matter of admiration, and so it became a proverb in Israel: Is Saul also among the prophets? And we may say, with great astonishment, Is Saul also among the apostles? He that a little before had seen him doing what he is recorded to have done, Act 26:10,11, would never have dreamed of any such thing. either from his mother’s womb, in the purpose of God, Gal 1:15; so Jeremiah of old, Jer 1:5. Or else it may have respect to Act 13:2, where the Holy Ghost did actually order he should be separated for the work to which he had called him. The Greek word, in both places, is the same. Or else it may respect the more immediate commission he had from Christ himself, Act 9:15 26:16-18. Some think he alludes to the name of Pharisee, which is from separating: when he was a Pharisee, he was separated to the law of God; and now, being a Christian, he was separated to the gospel of God. that is, to the preaching and publishing of it. The gospel is sometimes called the gospel of God, as in this place; and sometimes the gospel of Christ, as in Rom 1:16: it is said to be the gospel of God, because he is the author of it, it is not a human invention; and it is said to be the gospel of Christ, because he is the matter and subject of it.
1. The antiquity of it. It was promised before (v. 2); it was no novel upstart doctrine, but of ancient standing in the promises and prophecies of the old Testament, which did all unanimously point at the gospel, the morning-beams that ushered in the sun of righteousness; this not by word of mouth only, but in the scriptures.
The apostle's commission. (1-7) Prays for the saints at Rome, and expresses his desire to see them. (8-15) The gospel way of justification by faith, for Jews and Gentiles. (16,17) The sins of the Gentiles set forth. (18-32)