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Romans: Nothing but Grace Lesson 1: Life without E-Mail

What recurring features can you identify in Paul’s greetings in these letters? What seems to be his most typical approach to starting a letter?

He starts by recalling personal relationships and puts his letter in the context of the world wide church of believers. He notices positive attributes of each fellowship. and states spiritual goals for the group
Romans: Nothing but Grace Lesson 1: Life without E-Mail

What do Paul’s opening prayers for the churches reveal?

thanksgiving for them and how much their faith and witness is growing stronger and stronger. Stretch goals.

apostle

Within Paul’s letters, where the term is found more frequently than in any other part of the NT , apostolos does not refer to the Twelve alone but more generally to an honored group of believers with special status as God’s messengers or envoys (e.g., Paul identifies both Peter and Barnabas as apostles, Gal 1:18–19; 2:1, 9, 13). Paul’s understanding of apostolos and its distinguishing features are as follows: (a) The call to apostleship is not initiated by the human agent but by God in Jesus Christ alone (Gal 1:1) and comes about through meeting the risen Lord (1 Cor. 9:1; 15:7; Gal 1:16). (b) Suffering is a mark of apostleship (1 Cor. 4:9–13; 2 Cor. 4:7–12; 11:23–29). (c) Like the OT prophets, apostles have special insight into the mysteries of God (1 Cor. 4:1). (d) Apostolic authority is not the result of inherent quality in the office holder but is a function of the gospel’s own power to convict and communicate truth (Rom 15:18; 2 Cor. 4:2).1
NT New Testament
OT Old Testament
1 %A Mounce, William D.
%C Grand Rapids, MI
%B Mounce’s Complete Expository Dictionary of Old & New Testament Words
%I Zondervan
%D 2006
%P 27
Baker Encyclopedia of the Bible Greek Usage > Background

Greek Usage. The Greek word for “apostle” is not used outside the NT in the same sense as it is in the NT. It is derived from the verb “to send” and is at home in the language of the sea meaning a particular “ship” or “group of ships,” a “marine expedition” or “the leader” of such. Its usage is almost always impersonal and thoroughly passive. There is no hint of personal initiative or authorization, merely the connotation of something being sent.

Romans 1:1 NIV
Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God—
This is a who, what and why statement. Who? Paul What? apostle of Jesus Christ sent /set apart by Christ (servant) to bring Christ’s Gospel ( His message) with the authority of Christ. The gospel words would be the very words spoken by Christ as if he was present. (servant of Christ Jesus)
Apostle
messenger with a special task
formally commissioned
accepted the responsibility of the tasked
the attention is focused on the initiator and his concerns
divinely commissioned representative who must convey a message
The oft-cited passage from the Mishna provides a clear definition: “The one who is sent (shaliach) is the same as the one who sends.” The basis for such a practice lay in the OT law of the messenger, where the reaction paid to messengers is at the same time paid to the one who sent them. 1
1 Walter A. Elwell and Barry J. Beitzel, Baker encyclopedia of the Bible, 1988, 1, 132.
while the initiative for such a transaction is that of the one who sends, carrying out the assignment faithfully depends on the agreement and willingness of the one commissioned. In this sense one may speak of the active participation of the representative1
1 Walter A. Elwell and Barry J. Beitzel, Baker encyclopedia of the Bible, 1988, 1, 132.
The same relationship is expressed in the saying, “He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me” (Lk 10:16; cf. Mt 10:40). It is clear that the 12 are not merely to pass Jesus’ teaching on but to represent his very person.1
1 Walter A. Elwell and Barry J. Beitzel, Baker encyclopedia of the Bible, 1988, 1, 132.
More important are those passages where “apostle” takes on a more technical sense through the qualifying phrase “of Jesus Christ” The “sent one” is the “sent one of Jesus Christ” also use the word in this absolute sense). In the statements where Paul claims his own right to this title, he argues along lines assuming the same basic apostolic concept that Jesus had. He consistently links this claim to a specific event in the past in which the risen Lord had appeared to him). This appearance he ranked alongside those of the Easter witnesses (1 Cor 15:3–8). Paul understood his experience outside Damascus (cf.as a lifelong commission to preach the now-resurrected One chiefly among the Gentiles . It was through his preaching ministry that Christ continues to work, creating the new people of God 9:1b, 2; Gal 2:8 Here again the background of the shaliach is in view1
1 Walter A. Elwell and Barry J. Beitzel, Baker encyclopedia of the Bible, 1988, 1, 133.

apostle and set apart for the gospel of God

God, whom I serve in my spirit in preaching the gospel of his Son,

I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are in Rome

the gospel, because it is the power of God that brings salvation to everyone who believes

in the gospel the righteousness of God is revealed

What’s the mission? carry out his work of being an apostle. emissary set apart and sent on the mission of the gospel

ROMANS

That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theater in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth because it is mentioned as his home (2 Tm 4:20). Furthermore, Paul refers to Gaius as his host at the time he wrote Romans (16:23), probably the same Gaius who lived in Corinth (1 Cor 1:14).
We know that Claudius, who expelled the Jews from Rome in ad 49, reigned from 41 till his death in 54. If Romans was written from Corinth in 54, the Jews might have been allowed to return by this time. On the other hand, Christian Jews possibly were not expelled from Rome, and Priscilla and Aquila were converted after arriving in Corinth (Acts 18:2). In either case there may have been Jews in the church in Rome as early as 54.
%T Romans, Letter to The %A Elwell, Walter A. %A Beitzel, Barry J. %C Grand Rapids, MI %B Baker encyclopedia of the Bible %V 2 %I Baker Book House %D 1988 %P 1864

gospel

“We tell you the good news: What God promised our ancestors he has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm:

“ ‘You are my son;

today I have become your father.’

God raised him from the dead so that he will never be subject to decay. As God has said,

“ ‘I will give you the holy and sure blessings promised to David.

the gospel of his Son

eager to preach the gospel

not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes

in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”

He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel. And of this gospel I was appointed a herald and an apostle and a teacher.

in the hope of eternal life, which God, who does not lie, promised before the beginning of time, and which now at his appointed season he has brought to light through the preaching entrusted to me by the command of God our Savior

God promised beforehand in the scriptures
1 Peter 1:10–12 (NIV)
10 Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, 
11 trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of the Messiah and the glories that would follow. 
12 It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.

Son, who as to his earthly life  was a descendant of David, and who through the Spirit of holiness was appointed the Son of God in power  by his resurrection from the dead: Jesus Christ our Lord

appointed the Son of God in power  by his resurrection from the dead: Jesus Christ our Lord.

belong to Jesus Christ.

Lord Jesus Christ.

To all in Rome

Acts 2:10 describes how there were people from Rome among the Jews present at the Day of Pentecost; so when they returned home, there was a Christian community in Rome. Beyond that, the origins of the church in Rome are somewhat obscure, but Christians continually migrated to Rome from all parts of the Empire. It shouldn’t surprise us that a church started there spontaneously, without being directly planted by an apostle
Even so, through mutual acquaintances or through his travels, Paul knew many of the Christians in Rome by name because he mentions them in Romans 16. Even if Paul only knew many of the Roman Christian by acquaintance, he knew two things about them and every true Christian. He knew they were beloved of God and that they were saints
%T Romans %A Guzik, David %C Santa Barbara, CA %I David Guzik %D 2013 %P Ro 1:7–15
%T Romans %A Guzik, David %P Ro 1:7–15

To all those in Rome who are loved by God and called to be saints:

Romans 1:13 NIV
I do not want you to be unaware, brothers and sisters, that I planned many times to come to you (but have been prevented from doing so until now) in order that I might have a harvest among you, just as I have had among the other Gentiles.
I want to be like Paul. He never met these people. He didn’t found their church and as such has no authority or obligation to them. Just a desire to meet them and give them spiritual gifts.

God, whom I serve

serve In the Septuagint (the Greek translation of the ot), the word latreuō is used to describe Israel’s priestly service to Yahweh (Exod 20:5; Deut 5:9). Paul uses this word because he considers the gospel ministry to be equal to Israel’s service to Yahweh. He also uses this term to describe the Gentiles’ service to God (Rom 12:1). Compare 2 Tim 1:3.
Paul’s use of “slave” versus “servant” reflects a meaningful distinction in emphasis rather than a fundamental difference in meaning. Both terms describe submission to Christ, but they highlight different aspects of that relationship.
The difference between “slave” (doulos) and “servant” (diakonos) is subtle, with the latter applying more broadly to contexts where one provides services for another, while the former specifically refers to those who belong as property of another[1]. When Paul chooses slave, he activates the full weight of the metaphor—inviting readers to contemplate the paradox of being owned by Christ while experiencing true freedom. Using doulos creates a “live metaphor” that makes readers conscious of the paradoxical relationship between a slave’s low social status and the high honor of serving Christ[1].
By contrast, diakonos functions similarly to doulos in its titular sense, though it appears more frequently in Paul’s writings to describe apostolic service and witness[2]. Diakonos broadly refers to someone who renders personal service, like a waiter at a meal[3]—emphasizing the activity of serving rather than the status of ownership.
The distinctive feature of both concepts is the subordinate, obligatory, and responsible nature of one’s service in exclusive relation to the Lord[2]. However, Paul’s choice between them matters contextually. When he wants to emphasize complete ownership and the paradox of Christian freedom, he uses slave. When highlighting the functional aspects of ministry or service to others, servant becomes more appropriate. Additionally, diakonos can function as a semi-technical term referring to the church office of deacon[1], giving it institutional connotations that slave lacks.
[1] David I. Starling, Reading Ephesians & Colossians: A Literary and Theological Commentary, Reading the New Testament, 2nd Series (Macon, GA: Smyth & Helwys Publishing, Incorporated, 2020), 193.
[2] Moisés Silva, ed., in New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 771.
[3] Eric Lewellen, “Servant,” in Lexham Theological Wordbook, ed. Douglas Mangum et al. (Bellingham, WA: Lexham Press, 2014). [See here.]

spiritual gift

What spiritual gift did Paul want to impart? This was not a particular empowering to do something; rather, it was an insight or teaching based on the needs that Paul would find when he got to Rome. It would deepen their faith. Paul wanted his readers to further understand what their faith meant in their families, in their businesses, and in other relationships. If they were clear on those basics, their church would be made strong, and their strengthened faith could hold up under any circumstance. This letter to them certainly worked toward that end, but Paul also hoped that the spiritual effects of his intended visit would be powerful and mutual
%T Romans %A Barton, Bruce B. %A Veerman, David %A Wilson, Neil S. %C Wheaton, IL %I Tyndale House Publishers %D 1992 %P 15
Romans 1:11 NIV
I long to see you so that I may impart to you some spiritual gift to make you strong—

that I might have a harvest among you

Why?
I long to see you vs 11 also 10 at last the way might be opened
impart some spiritual gift
make you strong
mutually encourage each other in faith
that I might have a harvest among you vs. 13

I do not want you to be unaware, brothers and sisters,  that I planned many times to come to you (but have been prevented from doing so until now) in order that I might have a harvest among you, just as I have had among the other Gentiles.

I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are in Rome.

For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”

To all in Rome who are loved by God and called to be his holy people:

Who? Romans 1:7 (NIV)
all
loved by God
called to be his Holy people
v8 you: based on recognized faith (reported all over the world)
brothers and sisters
Gentiles
Greeks
non-Greeks
wise
foolish
you in Rome
everyone who believes whether Jew or Gentile
the righteous who live by faith

For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile

I’ll tell the world that I’m a Christian Steve Darmody
https://music.youtube.com/watch?v=tqp_Lma1XIE&si=xwWg01CmNqxN15rU
Romans 1:17 NIV
For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”
Cross reference to Psalm 37 the clear distinction between the wicked and the righteous

righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”

Grace the Winans. https://music.youtube.com/watch?v=xyy24GZjHqQ&si=9dS7Yja-IeBkouuz
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