GRACE + GLORY

Allow Me to Reintroduce Myself

What is this all about?

Romans is a letter written by Paul to the church in Rome. Rome was the most important city in the world at the time and the church there was growing. Paul had not yet been to Rome, although he was a citizen of the Roman Empire because he was born in Tarsus.

The letter was most likely written in Corinth between 55 and 57 A.D. Paul gave the letter to a woman named Phoebe to deliver to the Roman church.

Paul was planning to visit Rome on his way to Spain, where he was planning to travel.

Who is Paul?

Acts 8:1 (ESV)

1 And Saul approved of his execution....

Philippians 3:3–6 (ESV)

3 For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh— 4 though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: 5 circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; 6 as to zeal, a persecutor of the church; as to righteousness under the law, blameless.

Acts 9:1–31 (ESV)

1 But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem. 3 Now as he went on his way, he approached Damascus, and suddenly a light from heaven shone around him. 4 And falling to the ground, he heard a voice saying to him, “Saul, Saul, why are you persecuting me?” 5 And he said, “Who are you, Lord?” And he said, “I am Jesus, whom you are persecuting. 6 But rise and enter the city, and you will be told what you are to do.” 7 The men who were traveling with him stood speechless, hearing the voice but seeing no one. 8 Saul rose from the ground, and although his eyes were opened, he saw nothing. So they led him by the hand and brought him into Damascus. 9 And for three days he was without sight, and neither ate nor drank.

10 Now there was a disciple at Damascus named Ananias. The Lord said to him in a vision, “Ananias.” And he said, “Here I am, Lord.” 11 And the Lord said to him, “Rise and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul, for behold, he is praying, 12 and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” 13 But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints at Jerusalem. 14 And here he has authority from the chief priests to bind all who call on your name.” 15 But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel. 16 For I will show him how much he must suffer for the sake of my name.” 17 So Ananias departed and entered the house. And laying his hands on him he said, “Brother Saul, the Lord Jesus who appeared to you on the road by which you came has sent me so that you may regain your sight and be filled with the Holy Spirit.” 18 And immediately something like scales fell from his eyes, and he regained his sight. Then he rose and was baptized; 19 and taking food, he was strengthened.

For some days he was with the disciples at Damascus. 20 And immediately he proclaimed Jesus in the synagogues, saying, “He is the Son of God.” 21 And all who heard him were amazed and said, “Is not this the man who made havoc in Jerusalem of those who called upon this name? And has he not come here for this purpose, to bring them bound before the chief priests?” 22 But Saul increased all the more in strength, and confounded the Jews who lived in Damascus by proving that Jesus was the Christ.

23 When many days had passed, the Jews plotted to kill him, 24 but their plot became known to Saul. They were watching the gates day and night in order to kill him, 25 but his disciples took him by night and let him down through an opening in the wall, lowering him in a basket.

26 And when he had come to Jerusalem, he attempted to join the disciples. And they were all afraid of him, for they did not believe that he was a disciple. 27 But Barnabas took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus. 28 So he went in and out among them at Jerusalem, preaching boldly in the name of the Lord. 29 And he spoke and disputed against the Hellenists. But they were seeking to kill him. 30 And when the brothers learned this, they brought him down to Caesarea and sent him off to Tarsus.

31 So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied.

Romans 1:1 (ESV)

1 Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God...

Four important words in this verse:

SERVANT:

Lexham Theological Wordbook δοῦλος

δοῦλος (doulos). n. masc. servant, slave. Refers to someone who is the property of another.

A servant (doulos) is someone who is a slave and obeys the commands of his or her master. For example, in Matt 8:9 the centurion claims that he says to his servant (doulos), “Do this,” and he does it. Paul often refers to himself as the servant (doulos) of Jesus Christ (Rom 1:11; Gal 1:10). The idea that he is a slave to Christ carries the sense of belonging to him—Christ has bought him, and owns him.

CALLED:

Lexham Theological Wordbook κλητος

κλητος (klētos). adj. called. Describes those who have been called.

This adjective is related to the verb καλέω (kaleō, “to call”) and is used in the NT only of those called by God (e.g., Matt 22:14). Those who respond to God’s call in faith are called (klētos; Rom 1:7; 1 Cor 1:2, 24; Jude 1:1).

APOSTLE:

Lexham Theological Wordbook άποστόλος

άποστόλος (apostolos). n. masc. messenger, apostle. One sent out; in the NT, especially those sent out by Jesus to preach the gospel.

This word is related to the verb ἀποστέλλω (apostellō, “to send out”), and, in the extrabiblical sources, it has the meaning of “something sent” (e.g., a naval expedition; Plato, Ep., 7, 346a) or “someone sent out” (Josephus, Ant. 17.300). In the NT, this word only occasionally indicates “personal messenger” (John 13:16; Phil 2:25). The majority of the occurrences of this term are references to the 12 disciples whom Jesus sent out (apostellō) to preach the gospel (e.g., Mark 3:14); they continued to do so after he died (Acts 5:40). The work of the apostles (apostolos) and the prophets (προφήτης, prophētēs) of the early church created a firm foundation for the church to grow (Eph 2:20).

SET APART:

Lexham Theological Wordbook ἀφορίζω

ἀφορίζω (aphorizō). vb. exclude; separate. Used to indicate the separation of the wicked from the righteous at the return of Christ.

In the majority of its occurrences, this verb indicates a separation away from (or for) something or someone (Luke 6:22; Acts 13:2; Rom 1:1; Gal 1:15). The term is found only twice in contexts relating to final judgment (Matt 13:49, 25:32). In the first instance, Jesus describes how he will send his angels to separate the evil from the righteous. This separation involves the wicked being removed from the world (Matt 3:12, 5:5, 22, 13:40–43, 25:41). The second occurrence asserts that at the Day of the Lord all the nations will stand before Jesus, who alone has authority to separate the righteous from the wicked. The righteous will inherit the kingdom of God, while the wicked will be banished to eternal punishment.

GOSPEL:

Lexham Theological Wordbook εὐαγγέλιον

εὐαγγέλιον (euangelion). n. neut. good news, message of God’s salvation. In the NT, refers specifically to the good news about Jesus.

This is easily the most common word in the NT for the saving message about Jesus. The Gospels identify the euangelion with Jesus’ message about the coming kingdom of God (e.g., Matt 4:23; Mark 1:14–15). This message carries resonances of Isa 40–55—particularly Isa 52:7, which in the Septuagint uses the participle of the related verb εὐαγγελίζομαι (euangelizomai, “to proclaim good news”). These resonances imply that Jesus’ life established the loving rule of Israel’s God on earth as it is in heaven, and thus is the great return of Israel back from exile. The word euangelion itself is not used in the Septuagint to translate Hebrew בְּשֹׂרָה (bĕśōrâ, “good news”), but the related feminine noun εὐαγγελία (euangelia, “good news”) is.

What does this mean for us?

The outpouring of the Holy Spirit demands that we respond by setting ourselves apart from the ways of the world. Fire brings purity. It separates us from sin and death. It sets us apart and makes us different. God has poured Himself out on us and given us gifts that are ours to discover, develop, and deploy. To walk in a greater level of the glory, we have to be set apart. The gospel is the good news that we can be set apart and separated from our sin and former lives and walk in new levels of the glory.