The Beginning of the Epistle: Paul Praises the Faith of the Romans (Romans 1:7–9)

Rom. 1:7. To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ..

To all in Rome. Complete universality testifies to benevolence and moreover continues to hold everyone in humble sentiments. “Among the believers were probably prefects, consuls, and the poor, and common people; but the holy Apostle Paul, paying no attention whatever to the distinction of ranks, sends one greeting to all. For if slaves and the free alike participate equally in all the most needful and spiritual things, such as: the love of God, calling, the gospel, adoption, grace, peace, sanctification, and all other things; is it not utter madness to distinguish by earthly attributes those whom God has united and made equal in honor in what is most important? Therefore, the Apostle, right at the beginning, casting out this grievous infirmity, establishes the Romans in humility, which is the mother of all good. Humility made even slaves better, teaching them that slavery does not harm those who possess true freedom, and turned masters to moderation, convincing them that there is no benefit in freedom if they do not excel above all in faith” (holy Chrysostom, the same as blessed Theodoret).

“Beloved of God, called to be holy.” “How often the holy Apostle Paul uses the word: ‘called’! Such repetition, however, is not excessive: the Apostle desires through this to root in the remembrance of the Romans the goodness of God” (holy Chrysostom). The Elect of His God loved from eternity; He draws near to them in reality through the benevolent will of love by means of calling. “No one can come to Me, unless the Father in heaven draw him” (Jn 6:44), the Lord says. Calling is that drawing toward the Lord. One must be counted called and summoned who, having heard the voice calling, went after it, not one who merely heard it: for such a one, hearing it, might despise it and go his own way. Those who go after the voice calling—where are they going? To the Lord Saviour, so that through Him they might come to the Father: for He says, “No one comes to the Father except through Me” (Jn 14:6). Hereby is enclosed the circular motion of calling. The love of the Father called to the Lord; the called one went to the Lord; through the Lord he came to the Caller and became united with Him. In such ones the love of the Father rests and is satisfied by them; but toward the disobedient, love extends over all of them, not entering within, for they are locked within themselves. When the holy Apostle Paul calls the Romans beloved of God, he understands by this the love of God, being satisfied by them and satisfying them. The Romans felt it and clearly understood in their heart what the Apostle was saying to them.

“Called to be holy.” Called, they believed; by faith they were renewed in baptism, receiving the beginnings of spiritual life; and then through the laying on of hands (now Chrismation) into the vessel of their renewed nature they received the grace of the Holy Spirit and became holy; in the form of thoughts, in the undertakings of will, and in the feelings of the heart they became the holy temple of God. Is it not for this reason too that they are beloved of God, that they are thus holy? Yes, so it is. How is this? Holiness comes through changes in the spirit as a consequence of calling; calling itself is the work of love. Consequently, love precedes what makes one pleasing to God. The Lord knows His own and loves them, by foreknowledge, knowing that they will heed His call and receive the sanctification bestowed by His economy—He loves them as clean and holy, and also those who are not yet clean and holy, but will come to love purity and holiness and become through the grace of the Holy Spirit holy and blameless.

“Grace to you and peace.” They already possessed both grace and peace. Therefore the meaning of this blessing is the same as what is directly expressed by holy Peter: “may it be multiplied” upon you grace and peace (1 Pet 1:2). You have entered into the streams of grace—may it pour forth upon you ever more abundantly and fill you more and more abundantly; you have received peace with God, you have made peace within yourselves, you have become united with one another by love in a mutual bond of peace—may this good enter into you, penetrating you more deeply and encompassing all your relationships. Blessed Theodoret writes on this: “he asks for the Romans, first, the grace of God, because by its aid all who believe obtain salvation; then peace, by which he means all progress in virtue. For he is at peace with God who has loved evangelical life and strives earnestly in all things to please God.” And holy Chrysostom says: “a greeting bringing countless blessings. So Christ commanded the Apostles that when they enter a house, this word be pronounced first. And Paul always begins with the same thing: ‘grace to you and peace.’ The war that Christ ended was not light, but from various sides, in every manner and for a long time disturbing us: it was ended not by our labors, but by His grace. And as love is the origin of grace and by grace comes peace, the Apostle, following precisely this order in his greeting, prays for the continuous and unbroken abiding of love, grace, peace, so that new war may not break forth again, and asks the Giver to preserve them immutable.”

“From God our Father, and the Lord Jesus Christ.” “Here the Apostle shows that the Giver of these gifts is not only the Father, but also the Son: by which He fully teaches us the equality of the Father and the Son” (blessed Theodoret). “For he did not say: grace and peace to you from God the Father through our Lord Jesus Christ—but says: from God our Father and the Lord Jesus Christ. O, how all-powerful is the love of the Lord! Enemies and the rejected suddenly became holy and sons. For the Apostle, naming God Father, made it understood that they are sons; and naming them sons, revealed all the treasure of blessings. Therefore, let us not cease to manifest a life worthy of the gift—to keep peace and holiness” (holy Chrysostom).

b) The Beginning of the Epistle (Rom. 1:8–17)

At the beginning of the Epistle, as is customary in letters, the holy Apostle Paul places such thoughts as are powerful to establish goodwill toward the Epistle and stimulate desire to read it. For this purpose: aa) he praises the faith of the Romans, giving thanks to God for it (Rom 1:8); and: bb) he testifies to his benevolence toward the Romans, expressing desire to see them and make them partakers of the blessings of his Apostleship (Rom 1:9–13). And indicating: cc) the reason for such desire in the obligation laid upon him to enlighten all by faith (Rom 1: 14–15), he transitions to: dd) the subject of the entire Epistle—that salvation is established only through faith in the Lord Jesus Christ (Rom 1: 16–17).

Aa) The Apostle praises the faith of the Romans (Rom. 1:8)

Rom. 1:8. First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world..

“An opening befitting the blessed Apostle!” (holy Chrysostom). Needing to praise the Romans, he praises them in such a manner, however, that he takes away every occasion for arrogance: for he does not ascribe to them the good praised in them, but to God, the source of all good. Saying: I thank God for your faith—he both stirs them to gratitude, drawing attention away from himself and fixing it on God’s blessing and God’s love. By this the Apostle “sufficiently instructs each one that the beginnings of good deeds and words must be dedicated to God and that thanks must be given to Him not only for one’s own progress in good, but also for the progress of others. Through this the soul becomes pure from envy and ill-will, and greater benevolence of God is drawn to the grateful” (holy Chrysostom).

“I thank my God.” “With what fervor he gives thanks! He did not simply say: ‘God’—but: ‘my God.’ Thus do the Prophets, claiming for themselves what belongs to all. And is there cause for wonder in the Prophets? Does not God Himself, it appears, always do the same concerning His servants, calling Himself exclusively the God of Abraham, Isaac, and Jacob?” (holy Chrysostom). Perfect God-fearing ones and lovers of God have God as their own in the feelings of the heart and themselves—as God’s. Feeling the great love of God personally toward themselves and themselves burning with love toward God, they naturally claim God as their own and themselves as God’s. And this is the full expression of true communion with God, not merely conceived in thought, but actually established between the spirit of the believer and God. While God is seen as something foreign and general, faith is still weak, still has not entered into its power. Likewise, whoever does not serve God with all his strength, but is attached to something else, cannot have God as his God.

“I thank…through Jesus Christ.” All from God comes down to us through the Lord Jesus Christ, and from us to God all must ascend through Him; we dare not appear before God without bearing the seal of Christ, without having Him in mind and heart by faith, hope, and devotion. Wherefore, even in prayer, the Lord commanded us to approach God—in His name, assuring that if anyone prays thus, he shall surely receive what he asks for (Jn 14:13, 14). And God accepts no sacrifice from us except the Lord. Everywhere sacrifices are brought to God. We Christians, what do we bring? a small loaf of bread and a small cup of wine mixed with water. Is it fitting for us to bring so little?! But this bread and wine become the Body and Blood of the Lord, and through this our sacrifice, so small in value in itself, becomes priceless. Thus God was pleased to arrange it. If we dare not appear before God in any other way than through the Lord Jesus Christ, then neither with thanksgiving. This is what the Apostle teaches by giving thanks to God for the Romans through Jesus Christ. “He is the mediator of our gratitude to God not only because He taught us to give thanks to God, but also because He Himself presents our thanksgiving before God” (blessed Theophylact).

“I thank my God…for your faith is proclaimed throughout the whole world.” “Note for what Paul gives thanks—not for earthly and perishable things, such as: power, might, glory—these are not worth noting; but for true goods, faith and boldness (before God)!” (holy Chrysostom). He gives thanks that faith is proclaimed; but how could it be proclaimed if it were not firm, clear, and perfect—so, in expressing gratitude for the proclamation of their faith, he at the same time recognizes in it these very qualities, giving to understand that it is lofty both in knowledge of the subjects of faith and in deeds corresponding to faith, and moreover is so animated that it does not hide but boldly reveals itself before all. But even the very proclamation of faith is an object worthy of thanksgiving: for the example of the Romans could act victoriously on the inclining toward faith of all who heard of it. “Speaking not to please them, but in all truth, the Apostle said this. For it could not be hidden from those living throughout the world what was accomplished in Rome. In it the Roman kings of old held their court; from there rulers of peoples were sent and tribute-collectors from cities; to it also flocked all who sought royal favors, and all of them everywhere made it known that the city of Rome itself had received the teaching of Christ. And this brought very great benefit to those who heard. Wherefore the blessed Apostle glorified for this the Master” (blessed Theodoret).

“Proclaimed throughout the whole world.” “How is this? Did all the earth hear about the faith of the Romans? According to Paul’s words, all; and this is not strange at all. Rome was not an insignificant city, but, being set as if on a certain height, drew the eyes of all toward itself. And he did not say: ‘became manifest’—but: ‘proclaimed’—that is, for everyone constitutes a subject of conversation” (holy Chrysostom).

“Picture to yourself the power of preaching, how in a short time through customs-officers and fishermen it overcame the first of cities and how a few Syrians became teachers and instructors of the Romans. Paul testifies here to the twofold success of preaching: that the Romans believed, and believed with complete firmness, so that report of them encircled all the earth. The Romans, recently having gained dominion over the universe, dreamed greatly of themselves, lived in wealth and luxury, and preaching was brought by fisher-Jews, people belonging to a people despised, whom all abhorred. And these fishers commanded to worship the Crucified One, raised in Judea; and these teachers to people enervated and sunk only in the present, together with this teaching, inculcated a strict life; and these preachers were poor, unlearned men, of the lowest of the low. And yet, all this did not hinder the success of faith. So mighty was the power of the Crucified One that the word spread everywhere. Preaching nowhere stopped, but quicker than fire it encompassed the whole world” (holy Chrysostom).

Bb) The Apostle testifies to his disposition toward the Romans (Rom. 1:9–13)

Rom. 1:9, 10. For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers, making request if, by any means, now at last I may find a way in the will of God to come to you..

Having now praised his disposition toward them, the holy Apostle testifies that he remembers them and yearns for them. To remember means to bear them always in thought; to yearn for them means not to be content with only mental communion, to seek living fellowship face to face, to thirst for the embrace of love. Both of these are testimony of warm disposition and burning love, which breathe in these and the following words.

The matter itself is not so great and important—namely, that the holy Apostle remembers the Romans and yearns for them; but the matter is of great importance that no one doubt the sincerity of the Apostle’s words on this: for this doubt could later extend to the entire Epistle. Wherefore, speaking of this, the Apostle called God as witness, God, to whom his whole life is dedicated, before whom, consequently, he cannot allow himself to think or say anything that is not true.

“God is my witness,” he says. “Indeed, this is the language of the Apostolic spirit and heart, the expression of fatherly care; but what exactly do these words mean and why does Paul call God as witness? He was speaking about his attachment; and since he had not yet seen the Romans, he calls not men as witnesses, but Him who searches the heart. Having said: ‘I love you’—and in proof thereof presented that he always prays and desires to come to them, which, however, was not known to them, he resorts to sure testimony” (holy Chrysostom).

“Whom I serve with my spirit in the gospel of His Son.” “He mentioned the gospel to show the kind of service. For there are many different kinds of service in general, as well as service to God. As under earthly kings, although all are subject to one ruler, yet not all serve equally; but one’s service consists in commanding the army, another’s in governing cities, and another’s in guarding the treasury: so also in spiritual matters, one serves and works for God by believing and strictly observing his life; another by undertaking to minister to pilgrims, and another by taking on himself the care of interceding for those in need. Similarly, among the Apostles themselves, Stephen and his fellow-servers worked for God by supplying the widows, while another served by teaching the word, as Paul was, serving God by the preaching of the Gospel. That is the kind of his service, to which he was appointed! Wherefore he not only calls God as witness, but also tells what was entrusted to him, thereby letting it be known that, being deemed worthy of such trust, he will not call falsely upon God as witness” (holy Chrysostom).

Therefore, the service by which the holy Apostle served God was the gospel. How did he carry out this service? “By my spirit,” he says. What then does it mean to serve God in the gospel by the spirit? By the gift given to him. Thus in part understands and the holy Chrysostom, saying: “by this the Apostle shows us together both the grace of God and his own humility; the grace of God in that such a work was entrusted to him, and his own humility in that he ascribes all not to his own zeal, but to the aid of the Spirit.” But the blessed Theodoret expresses this thought more clearly: “there are many kinds of service to God. He is served by: whoever prays, and whoever fasts, and whoever heeds Divine words, and also whoever has care for services to pilgrims. And the divine Apostle said that he serves God, presenting to peoples the gospel of His Son, and serves with the spirit—that is, by the gift given to him.” Thus also other interpreters. The fact that the holy Apostle calls this spirit his does not prevent us from seeing in this word the gift of the Holy Spirit: for the spiritual gift is appropriated to him to whom it is given. The Apostle could say thus, meaning: by the spirit of grace given to me. This thought is supported by the fact that he served with this spirit in the gospel; in the gospel all—both zeal and power and even the very truths—are from the Spirit.

Moreover, in what way the holy Apostle served God with his spirit in the gospel, we can understand as: with my whole being, with all my strength, with complete sincerity, or, as he says of himself to holy Timothy, “with a pure conscience” (2 Tim 1:3). One can also suppose thus: the Apostle serves God not by body and soul alone, but rather by his higher part, that is, by the spirit: for he distinguishes in man these three, writing to the Thessalonians: “may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ” (1 Thess 5:23). In him whose spirit is restored to its rights by the grace of the Spirit, it rules over the soul and body and draws them after itself; and such a one, serving God by the spirit, serves with his whole being. This thought may not be considered foreign to the Apostle’s mind in the said expression.

One may understand ‘serving in spirit’ also as spiritual service, in contrast to carnal service—the Old Testament service, as the Apostle also says in his Epistle to the Philippians: “For we are the circumcision, who serve God by the Spirit, and boast not in the flesh” (Phil. 3:3). Holy Chrysostom says: “With the words: ‘by my spirit’ the Apostle suggests further that his service to God is far superior to pagan and Jewish service. For pagan service is false, and Jewish service, though true, is carnal; but the Church’s service is the opposite of pagan service, and incomparably higher than the Jewish. Because in our service to God there is offered neither sheep nor cattle nor smoke nor incense, but a spiritual soul is offered, which Christ portrayed, saying: ‘God is spirit: and those who worship Him must worship in spirit and in truth’ (Jn. 4:24).” Thus also our other interpreters. The Gospel is the most spiritual service.

“In the gospel of His Son” – either about the Son, or that which is from the Son. The Gospel is altogether about the Son: how He came, was incarnate, suffered, died, rose, ascended into heaven, and sat at the right hand of the Father, and, as the Head of the Church, governs it and all things for its good. But it is also from the Son: for He began the Gospel, and entrusted the bringing of it to the world to the Apostles; in the Apostles, though the Spirit acted, yet He received all things from the Son. Holy Chrysostom says: “The Gospel, having ascribed above to the Father, now ascribes to the Son; thus it is spoken of Father and Son alike! For it was known to the Apostle, according to the blessed saying of Christ, that what belongs to the Father belongs to the Son and what is the Son’s belongs to the Father. ‘All that is Mine’, says Christ, ‘is Yours, and what is Yours is Mine’ (Jn. 17:10).” Thus also all our interpreters.

“For I make mention of you always in my prayers”. “Behold true love! Apparently speaking of one thing, Paul here brings together four thoughts: he remembers, remembers unceasingly, remembers in his prayers, remembers, praying for something pleasing to them. Not once, twice, or three times does he remember, but unceasingly; yet one cannot carry another unceasingly in one’s memory without great love. Therefore judge what devotion and love are indicated by remembering in prayers, and remembering unceasingly” (Holy Chrysostom).

“Making request, if by any means now at length I might have a prosperous journey by the will of God to come to you”. Such is the disposition of souls devoted to God – not only to do what is pleasing to God, but to do it as God wills. Such was the Apostle. “Observing exactness, he said not simply that he asked God for his coming to them, but by the will of God, that is, if it be pleasing to the Ruler of all things” (Blessed Theodoret). “The Apostle indeed greatly desired to see the Romans, yet he does not presume to do so against God’s will, but tempers his desire with fear of God. However much he loved them, however much he was drawn to them; yet he did not wish to see them contrary to God’s will. See how abundantly he was filled with both – both with fear of God and with zeal for the Romans! His strong love was revealed in that he prayed unceasingly, prayed even when he did not receive what he asked for, and the fear of God in that, loving, he did not cease to be obedient to God’s will. Once Paul asked the Lord three times, but did not receive what he asked for; and, not receiving what he asked for, counted it a great mercy that he was not heard. How devoted he was to God in all things! Now though he received what he asked for, yet not at the time he asked, but later; but he was not grieved even at this. I say this so that we too should not grieve when we are not heard or are heard later. We are not better than Paul, who regards both as mercy; and quite rightly so. Once having given himself to God’s all-ruling Hand, he submitted to it as clay to the potter; and always followed God’s guidance” (Holy Chrysostom). “If anywhere there was in view the salvation of so many thousands, the divine Apostle did not ask unconditionally, but with his request coupled God’s will; are we worthy of any excuse when, even reasoning and praying about things sensible, touching us, we do not make this dependent on God’s will?” (Blessed Theodoret).