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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 1:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
In this paragraph we have,
I.The person who writes the epistle described (Rom 1:1):
Paul, a servant of Jesus Christ; this is his title of honour, which he glories in, not as the Jewish teachers, Rabbi, Rabbi; but a servant, a more immediate attendant, a steward in the house. Called to be an apostle. Some think he alludes to his old name Saul, which signifies one called for, or enquired after: Christ sought him to make an apostle of him, Act 9:15. He here builds his authority upon his call; he did not run without sending, as the false apostles did; klētos apostolos - called an apostle, as if this were the name he would be called by, though he acknowledged himself not meet to be called so, Co1 15:9. Separated to the gospel of God. The Pharisees had their name from separation, because they separated themselves to the study of the law, and might be called aphōrismenoi eis ton nomon; such a one Paul had formerly been; but now he had changed his studies, was aphōrismenos eis to Euangelion, a gospel Pharisee, separated by the counsel of God (Gal 1:15), separated from his mother's womb, by an immediate direction of the Spirit, and a regular ordination according to that direction (Act 13:2, Act 13:3), by a dedication of himself to this work. He was an entire devotee to the gospel of God, the gospel which has God for its author, the origin and extraction of it divine and heavenly.
II.Having mentioned the gospel of God, he digresses, to give us an encomium of it.
1.The antiquity of it. It was promised before (Rom 1:2); it was no novel upstart doctrine, but of ancient standing in the promises and prophecies of the old Testament, which did all unanimously point at the gospel, the morning-beams that ushered in the sun of righteousness; this not by word of mouth only, but in the scriptures.
2.The subject-matter of it: it is concerning Christ, Rom 1:3, Rom 1:4. The prophets and apostles all bear witness to him; he is the true treasure hid in the field of the scriptures. Observe, When Paul mentions Christ, how he heaps up his names and titles, his Son Jesus Christ our Lord, as one that took a pleasure in speaking of him; and, having mentioned him, he cannot go on in his discourse without some expression of love and honour, as here, where in one person he shows us his two distinct natures.
(1.)His human nature: Made of the seed of David (Rom 1:3), that is, born of the virgin Mary, who was of the house of David (Luk 1:27), as was Joseph his supposed father, Luk 2:4. David is here mentioned, because of the special promises made to him concerning the Messiah, especially his kingly office; Sa2 7:12; Psa 132:11, compared with Luk 1:32, Luk 1:33.
(2.)His divine nature: Declared to be the Son of God (Rom 1:4), the Son of God by eternal generation, or, as it is here explained, according to the Spirit of holiness. According to the flesh, that is, his human nature, he was of the seed of David; but, according to the Spirit of holiness, that is, the divine nature (as he is said to be quickened by the Spirit, Pe1 3:18, compared with Co2 13:4), he is the Son of God. The great proof or demonstration of this is his resurrection from the dead, which proved it effectually and undeniably. The sign of the prophet Jonas, Christ's resurrection, was intended for the last conviction, Mat 12:39, Mat 12:40. Those that would not be convinced by that would be convinced by nothing. So that we have here a summary of the gospel doctrine concerning Christ's two natures in one person.
3.The fruit of it (Rom 1:5); By whom, that is, by Christ manifested and made known in the gospel, we (Paul and the rest of the ministers) have received grace and apostleship, that is, the favour to be made apostles, Eph 3:8. The apostles were made a spectacle to the world, led a life of toil, and trouble, and hazard, were killed all the day long, and yet Paul reckons the apostleship a favour: we may justly reckon it a great favour to be employed in any work or service for God, whatever difficulties or dangers we may meet with in it. This apostleship was received for obedience to the faith, that is, to bring people to that obedience; as Christ, so his ministers, received that they might give. Paul's was for this obedience among all nations, for he was the apostle of the Gentiles, Rom 11:13. Observe the description here given of the Christian profession: it is obedience to the faith. It does not consist in a notional knowledge or a naked assent, much less does it consist in perverse disputings, but in obedience. This obedience to the faith answers the law of faith, mentioned Rom 3:27. The act of faith is the obedience of the understanding to God revealing, and the product of that is the obedience of the will to God commanding. To anticipate the ill use which might be made of the doctrine of justification by faith without the works of the law, which he was to explain in the following epistle, he here speaks of Christianity as an obedience. Christ has a yoke. "Among whom are you, Rom 1:6. You Romans in this stand upon the same level with other Gentile nations of less fame and wealth; you are all one in Christ." The gospel salvation is a common salvation, Jde 1:3. No respect of persons with God. The called of Jesus Christ; all those, and those only, are brought to an obedience of the faith that are effectually called of Jesus Christ.
III.The persons to whom it is written (Rom 1:7):
To all that are in Rome, beloved of God, called to be saints; that is, to all the professing Christians that were in Rome, whether Jews or Gentiles originally, whether high or low, bond or free, learned or unlearned. Rich and poor meet together in Christ Jesus. Here is,
1.The privilege of Christians: They are beloved of God, they are members of that body which is beloved, which is God's Hephzibah, in which his delight is. We speak of God's love by his bounty and beneficence, and so he hath a common love to all mankind and a peculiar love for true believers; and between these there is a love he hath for all the body of visible Christians.
2.The duty of Christians; and that is to be holy, for hereunto are they called, called to be saints, called to salvation through sanctification. Saints, and only saints, are beloved of God with a special and peculiar love. Klētois hagiois - called saints, saints in profession; it were well if all that are called saints were saints indeed. Those that are called saints should labour to answer to the name; otherwise, though it is an honour and a privilege, yet it will be of little avail at the great day to have been called saints, if we be not really so.
IV.The apostolical benediction (Rom 1:7):
Grace to you and peace. This is one of the tokens in every epistle; and it hath not only the affection of a good wish, but the authority of a blessing. The priests under the law were to bless the people, and so are gospel ministers, in the name of the Lord. In this usual benediction observe,
1.The favours desired: Grace and peace. The Old Testament salutation was, Peace be to you; but now grace is prefixed - grace, that is, the favour of God towards us or the work of God in us; both are previously requisite to true peace. All gospel blessings are included in these two: grace and peace. Peace, that is all good; peace with God, peace in your own consciences, peace with all that are about you; all these founded in grace.
2.The fountain of those favours, from God our Father, and the Lord Jesus Christ. All good comes,
(1.)From God as a Father; he hath put himself into that relation to engage and encourage our desires and expectations; we are taught, when we come for grace and peace, to call him our Father.
(2.)From the Lord Jesus Christ, as Mediator, and the great feoffee in trust for the conveying and securing of these benefits. We have them from his fulness, peace from the fulness of his merit, grace from the fulness of his Spirit.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul is said to be called to be an apostle, and the Romans are also called, though not to be apostles. Rather they are called to be holy in the obedience of faith. We have already spoken above about the different callings.
Paul says this in order to show that the Romans too, made up as they were of all the nations inhabiting the world, rightly accepted the preaching of his message.
This is by the mission of us who are preaching the name of Christ to all the nations, among whom you too have been called, because the gift of God has been sent to all, so that when they hear that they have been called along with others, they will know that they must not act as if they are under the law, since the other nations accepted the faith of Christ without the law of Moses.
"Among whom are ye also the called of Jesus Christ."
That is, along with whom ye also are: and he does not say, that he called the others with you, but you with the others. For if in Christ Jesus there is neither bond nor free, much less is there king and private man. For even ye were called and did not come over of yourselves.
Paul teaches here that this salvation had come not only to the Jews, as some Jewish Christians thought.
Paul tells them here that he is not doing anything improper, nor invading fields assigned to others, for God had appointed him to preach to the Gentiles.
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Summary
Romans 1:6 serves as a crucial point of identification for the Roman believers, asserting their inclusion among the broader company of those who have received a divine, effectual summons from God through Jesus Christ. Paul emphasizes that their status as followers of Christ is not self-initiated but stems from a sovereign, purposeful calling, establishing their identity and belonging within the nascent Christian community.
Context
Literary Context
Romans 1:6 is embedded within Paul's opening salutation and introduction to his magnum opus. The preceding verses (Romans 1:1-5) establish Paul's apostolic authority, the divine origin of the gospel, and its central subject: Jesus Christ, the Son of God, who was declared with power by His resurrection from the dead. Paul presents himself as "a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God" (Romans 1:1). He then explains that through Christ, he and the other apostles have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of Christ's name (Romans 1:5). Verse 6 directly connects the Roman believers to this universal mission, indicating that they are part of "all the Gentiles" who have responded to this divine call, thereby setting the stage for Paul's subsequent exposition on the gospel's power and its implications for both Jew and Gentile.
Historical & Cultural Context
The letter to the Romans was written around A.D. 57-58, likely from Corinth, to a church in Rome that Paul had not yet visited. This church was a diverse community, comprising both Jewish and Gentile believers, though the Gentile element likely predominated. Rome, as the capital of the vast Roman Empire, was a melting pot of cultures, religions, and philosophical ideas. The concept of a "calling" (κλῆσις, klēsis) would have resonated with both Jewish and Hellenistic audiences. In Jewish thought, God's calling was central to His covenant relationship with Israel, exemplified by the call of Abraham (Genesis 12:1-3) and the nation of Israel as a whole (Isaiah 43:1). In the broader Greco-Roman world, a "calling" could refer to an invitation to a feast, a summons to court, or an appointment to a specific office or task. Paul adapts and elevates this concept, imbuing it with theological significance as a divine, effectual summons to salvation and a new identity in Christ, distinguishing it from a mere human invitation.
Key Themes
Romans 1:6 contributes significantly to several foundational themes in the letter to the Romans and Paul's broader theology. It underscores the divine initiative in salvation, emphasizing that faith is not merely a human decision but a response to God's prior, sovereign call. This theme is further developed in Paul's discussion of predestination and God's election in Romans 8:28-30 and Romans 9. Secondly, it establishes the identity of believers in Christ, defining them not by their ethnicity, social status, or past deeds, but by their belonging to Jesus Christ through His call. This new identity transcends previous distinctions, uniting believers as "the called" (οἱ κλητοί). Finally, the phrase "Among whom are ye also" highlights the inclusivity of the gospel, demonstrating that God's saving call extends beyond a particular group (like the Jews) to embrace Gentiles, including those in Rome. This sets the stage for Paul's argument that the gospel is "the power of God for salvation to everyone who believes, to the Jew first and also to the Greek" (Romans 1:16).
Exposition and Analysis
Key Word Analysis
This word (G2822) derives from the verb kaleō (to call) and means "invited," "appointed," or "divinely called." In Pauline theology, klētós often signifies an effectual, purposeful summons from God, which is not merely an offer but results in a definite response and a new status. It describes those chosen by God for salvation and service, distinguishing them as saints set apart for His purposes. It is used both of apostles (like Paul himself in Romans 1:1) and of all believers, indicating a shared divine appointment.
This is the Greek transliteration (G2424) of the Hebrew name Yehoshua or Yeshua, meaning "Yahweh saves" or "The Lord is salvation." It refers specifically to the historical person of Jesus of Nazareth, the central figure of Christian faith, through whom God's saving work is accomplished. In this context, it emphasizes the personal relationship and specific agency of the Son of God in the divine calling.
This term (G5547) is the Greek equivalent of the Hebrew Messiah, meaning "Anointed One." It signifies Jesus' unique role as the divinely appointed King, Prophet, and Priest, through whom God's redemptive plan is fulfilled. When paired with "Jesus," it underscores His identity as the promised deliverer and the one through whom the "calling" is mediated and made effective. The "called of Jesus Christ" are therefore those who belong to the Anointed Savior.
Verse Breakdown
"Among whom are ye also"
This opening phrase establishes the Roman believers' inclusion within a larger group. Paul has just spoken of his mission to "all the Gentiles" (Romans 1:5), and here he explicitly states that the Roman Christians are part of this universal company. The word "also" (καί, kai) emphasizes their shared status with other believers throughout the world, transcending geographical and cultural boundaries. It implies a sense of solidarity and shared experience in the divine economy.
"the called of Jesus Christ"
This is the core identification. The phrase "the called" (οἱ κλητοί, hoi klētoi) functions as a substantive, denoting a specific group of people. It signifies that their status as believers is not self-initiated or accidental but results from a specific, divine summons originating from Jesus Christ Himself. This "calling" is effectual, meaning it achieves its purpose of bringing individuals into a saving relationship with God. It implies a divine initiative, a purposeful selection, and an invitation that leads to a new identity and belonging to Christ.
Literary Devices
Romans 1:6 employs several literary devices to convey its profound theological meaning. The phrase "the called of Jesus Christ" is an example of Metonymy, where the "calling" (an action) stands for the people who have received that calling. It also functions as a Title or Appellation, providing a concise and powerful definition of the Roman believers' identity. The use of "also" (καί) serves as a device of Inclusivity and Affirmation, explicitly drawing the Roman audience into the broader scope of God's redemptive work among the Gentiles, reinforcing their belonging and shared status with other believers. Furthermore, the passive voice in "are ye... the called" implies a Divine Passive, subtly indicating that the calling originates from God, not from human will or effort, thereby highlighting God's sovereign initiative in salvation.
Theological and Thematic Connections
Romans 1:6 profoundly establishes the concept of the "effectual call," a foundational doctrine in Pauline theology. It asserts that salvation is not merely a human decision but a response to a divine summons, initiated by God through Jesus Christ. This calling is purposeful, setting believers apart for a new life and identity in Christ, and it underscores God's sovereign grace in drawing individuals to Himself. This divine initiative ensures that faith is rooted in God's prior action, fostering humility and gratitude in the believer. The Roman believers, like all Christians, are not self-made followers but divinely appointed, belonging wholly to Christ.
Reflection and Application
Romans 1:6 offers profound comfort and clarity regarding our identity as believers. To be "the called of Jesus Christ" means our faith is not a random choice or a mere intellectual assent, but a direct result of God's sovereign, loving initiative in our lives. This truth should cultivate deep humility, recognizing that our salvation originates entirely from His grace, not our merit. It also provides immense security, as our belonging to Christ is grounded in His unchanging call, not our fluctuating feelings or performance. Understanding ourselves as "the called" imbues our lives with divine purpose and significance; we are chosen, set apart, and invited into a relationship with the Creator of the universe. This identity should inspire us to live lives that reflect the honor of this high calling, pursuing holiness, serving others, and sharing the gospel, knowing that we are empowered and sustained by the very One who called us.
Questions for Reflection
FAQ
What does it mean to be "the called of Jesus Christ"?
To be "the called of Jesus Christ" means that one's relationship with God is not merely a self-initiated decision but a response to a divine, effectual summons from God Himself, mediated through Jesus Christ. The Greek word klētós (called) implies a purposeful, effective invitation or appointment. It signifies that God has sovereignly chosen and drawn individuals to Himself for salvation and a new life in Christ. This calling sets believers apart, giving them a new identity and purpose as those who belong to Christ. It highlights God's grace and initiative in bringing people into His kingdom, as seen in passages like 1 Corinthians 1:26-31.
Christ-Centered Fulfillment
Romans 1:6 finds its Christ-centered fulfillment in the person and work of Jesus Christ, who is not only the subject of the gospel but also the active agent of the divine calling. It is through Jesus Christ that this effectual call goes forth, and it is to Jesus Christ that the called belong. He is the one who initiates the summons, drawing people to Himself, as He declared, "No one can come to me unless the Father who sent me draws him" (John 6:44). Jesus is the ultimate "caller," embodying God's redemptive purpose and extending His invitation of grace to all who would believe. The "called of Jesus Christ" are those who have heard His voice and responded in faith, becoming His disciples. This calling culminates in their union with Him, sharing in His death, resurrection, and future glory, as beautifully articulated in Romans 8:28-30, where those whom God "called, he also justified; and those whom he justified, he also glorified." Thus, the very identity of the believer is intrinsically tied to Christ's ongoing work as the sovereign Lord who gathers His people.