Romans 1:1 - Homiletics

Apostolic credentials.

Greetings are often merely formal, or merely friendly. Not so this salutation, with which the apostle of the Gentiles opens his Epistle to the Christians of renowned, imperial Rome. It is sincere and hearty, and it is also dignified and authoritative. St. Paul writes as one who feels the responsibility of his position and vocation, as one who is justified in claiming from his readers respectful attention and submissive obedience. At the same time, the consciousness of his apostleship does not interfere with, but rather deepens, his prayerful and brotherly interest in the welfare of those who are the representatives of Christ in the world's metropolis.

I. THE APOSTLE 'S NEW NAME IS IN ITSELF A CREDENTIAL . At the commencement of his apostolic career, Saul's name was changed to Paul; and to all who thought upon the matter even for one moment, this fact must have been very significant. The old name had been left behind with the old nature. The Jewish persecutor had become the Christian preacher. Whether or not the apostle assumed the name of his convert, the Proconsul of Cyprus, in any case the new name was associated with the new calling, the new covenant, the new life, the new hope. The change reminds us of the promise of the victorious Redeemer to his faithful soldier, "I will write upon him my new Name."

II. THE APOSTLE 'S SPIRITUAL SERVICE IS A CLAIM UPON CHRISTIAN RESPECT AND CONFIDENCE . The open assertion by St. Paul, that he is "bond-servant of Jesus Christ," proves that a fresh idea has been introduced into the world. Here is a Jewish rabbi, a Roman citizen, glorying in his subjection, his serfdom; owning as his Master, not the emperor, but the Crucified! In inditing official letters, the great are wont to name their titles of honour. Observe, on the contrary, the lowliness of the apostle's attitude, as evinced in the "style and title" he here assumes. To him it is an honour to be Christ's slave,—"whose I am, and whom I serve." It is the glorification of spiritual humanity, when a noble nature like St. Paul's boasts of vassalage to Jesus. Redeemed by Christ's pity and sacrifice from the thraldom to sin, the first use which the emancipated bondman makes of new freedom is to bind himself to the service of his Liberator and Lord. Though the apostles put forward their special claim to be Christ's bond-servants, this is a relation which every Christian claims to hold toward Christ, a designation which every Christian delights to appropriate.

III. THE APOSTLE CLAIMS FOR HIS MINISTRY A DIVINE AUTHORITY . Whatever men thought then, and whatever they think now, about the validity of the apostles' claim, it is not to be denied that they advanced it, and it cannot reasonably be questioned that they were sincere in their professions when they asserted themselves to be commissioned by Divine authority and qualified by Divine inspiration for a special service on behalf of mankind. Paul declared himself to be a "called apostle," i.e. called by the Lord Jesus himself, none the less really than were those who were summoned and commissioned during the Lord's ministry upon earth. As an apostle, Paul was "sent," i.e. selected, authorized, and made an ambassador, by the King himself. There is here a singular and instructive combination. Very lowly, very far from self-assertion, is Paul's designation of himself as "servant of Christ;" at the same time, very bold, confident, and unhesitating is his demand (for such it is) to be received as the minister, the herald, the ambassador, of the Lord. Doubtless, by using such language at the outset of this treatise, Paul required his readers to bear in mind what manner of document they were about to peruse; the form of it, indeed, given by the intellect, the heart, of a man, yet the substance of it proceeding from the mind of God himself.

IV. THE APOSTLE INCLUDES AMONG HIS CREDENTIALS THE GLORIOUS AND BENEVOLENT OCCUPATION OF HIS LIFE . "Separated," marked off from other men, and even from his former self, St. Paul is conscious that he is entrusted with a congenial work of evangelization. In a sense, he has been "separated" from his very birth; but this consecration, itself a Divine purpose, has been now actually effected. When Saul was arrested on his way to Damascus, he was not only enlightened from above, and so brought to see in the Jesus whom he had persecuted a Saviour and a Lord, but he was assured of his own selection by Christ as an ambassador to preach the gospel to the Gentiles. That was the first step; the second followed after an interval of years. When Saul and Barnabas, in connection with the Church at Antioch, were designated for an evangelistic mission, this was at the express instance of the Holy Spirit, who directed the prophets and teachers to separate these two for the work whereunto he had called them. By "separation unto the gospel of God" must be understood complete and lifelong devotion to the work of proclaiming the good news which was from God, and which regarded God. Now, this devotion to the publication of that gospel which—in its doctrines and in its bearings upon practical and social life—was the theme of this Epistle, was more than an introduction to the Roman Christians; it was a commendation to their confidence, and a demand upon their faith and obedience. Coming from such a man, so specially and supernaturally qualified, this Epistle claims the attention, not of the Romans only, but of the world.