Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
The Salutation (Romans 1:1-7)
Instead of the "greeting" х chairein (G5463)] familiar to us in the epistolary compositions of the Greeks, and once used in the New Testament (James 1:1), the Pauline Epistles begin with a benediction on those addressed, as do also the second of John and that to Jude. Unique, however, to the salutation of the present Epistle is the addition here of doctrinal statements (as Olshausen observes), by means of which it is converted into a small self-contained whole. In the Epistles to the Galatians and to Titus a similar peculiarity may be observed, but in a less degree. So rich and exuberant is the Salutation here, that it will conduce to clearness to subdivide it into its several parts.
Being a comparative stranger to those whom he is about to address, the Epistle opens with an account of himself.
The Writer's Three-fold Account of Himself (Romans 1:1)
Paul (on this name, see the note at Acts 13:9 ), a servant of Jesus Christ, х Ieesou (G2424) Christou (G5547) - not Christou (G5547) Ieesou (G2424), with Tischendorf and Tregelles, on the sole authority of B and the Old Latin Vulgate, with Augustine and Ambrose (who doubtless followed their own Latin version); while the Received Text is supported by all the other Uncials, many cursives, several ancient versions, and Greek and Latin fathers: Lachmann abides by the Received Text.] In the New Testament several words are used for "servant," all of which, except one, convey the idea of free service х therapoon (G2324), hupeeretees (G5257), oiketees (G3610), diakonos (G1249), pais (G3816) - this last word being used with the same latitude as garcon in French]. The one denoting bond-service, is that here used х doulos (G1401)] - see Galatians 3:28; 1 Timothy 6:1; Revelation 6:15, Gr. It is a word of more frequent occurrence than all the rest, and properly means 'slave.' Accordingly, Luther renders it by the word which denotes menial service ('Knecht'), Conybeare, 'a bondsman;' Green, 'a bond-servant.' But since the repulsive ideas which servility suggests to our minds is apt to cling unpleasantly to such terms, it is perhaps better to avoid them in translating-always bearing in mind, however, that in expressing the relation of Christ's servants to Himself, this term invariably means, 'one who is the property of another,' and so is 'subject to his will, and wholly at his disposal.' Among the earliest Christians, indeed, so great was felt to be the honour and privilege of standing in such a relation to Christ, that it absorbed every repulsive association attaching to the word that expressed it, insomuch that in the Apocalypse it is employed to express the standing even of the glorified saints to God and the Lamb; while their services in that capacity are expressed by the term denoting religious service - "His servants х douloi (G1401)] shall serve Him" х latreusousin (G3000)] (Revelation 22:3).
In this sense, then-that of entire subjection and devotion to another-it is applied in the New Testament to the disciples of Christ at large (Romans 6:22; Romans 14:4; 1 Corinthians 7:21-23; Revelation 19:2; Revelation 19:5), as in the Old Testament it had been applied to all the people of God (Psalms 135:1; Isaiah 65:13; Daniel 3:26). But over and above this, as the prophets and kings of Israel had in an official sense been called "the servants of Yahweh" х `abdeey (H5650) Yahweh (G3068)] (Deuteronomy 34:5; Joshua 1:1), so do the apostles of the Lord Jesus style themselves "the servants of Christ," expressing thereby such subjection and devotion to Him as they would never have yielded to a mere creature. In the same spirit the Baptist spoke of himself as unworthy to do for his Master, Christ, the most ordinary office of a slave (Mark 1:7). In this absolute sense, then, does the writer here call himself "a servant of Jesus Christ."
Called [to be] an apostle, But next he describes himself as "called [to be] an apostle", х kleetos (G2822) apostolos (G652)]. Some render this 'a called apostle;' but as that would seem to imply that there might be apostles who were not called, we think the rendering of our version is to be preferred. The calling here referred to is that glorious manifestation of Christ which placed him on a level with the original Twelve (1 Corinthians 15:7-8; Acts 26:16-18).
Separated unto the gospel. Finally, he describes himself as "separated unto the gospel." At three distinct stages of his life he was divinely "separated;" and the same word is used to express them all. First, at his birth, "When it pleased God, who separated me х aforisas (G873)] from my mother's womb" (Galatians 1:15) - so ordering all the circumstances of it, and all the events succeeding it, up to the time of his conversion, as to train him for his great work as a servant of Christ. Next, when called at once to the faith and the apostleship of Christ, he was officially "separated х afoorismenos (G873)] unto the Gospel" as here expressed. Lastly, in the church at Antioch, immediately before his designation to the missionary vocation, "the Holy Spirit said, Separate me х aforisate (G873)] Barnabas and Saul for the work whereunto I have called them" (Acts 13:2).
The gospel of God - meaning, not the Gospel 'about God' (as Chrysostom takes it), but the Gospel of which God is the glorious Author (as Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:8-9; 1 Peter 4:17). He calls it "the Gospel of God" here, because in the next two verses he was going to speak more immediately of what God had to do with it.
(2.) This Gospel Is No Novelty, but only the Fulfillment of Ancient Prophecy