According to Scripture

Paul introduces his ministry to the Church of Rome and begins explaining the Gospel by identifying Christ’s messianic qualifications.

The Letter to the Romans begins with a lengthy introduction as the Apostle Paul identifies himself and describes his mission. His calling and God’s grace equipped him to preach the “obedience of faith” to the Gentiles. Paul lists Christ’s qualifications to be the Messiah and links what God did through Jesus to the promises of the “Holy Scriptures.”

Paul is a “servant” or ‘doulos’ of God, the Greek term commonly used for “slave.” It does not denote Paul’s high position but portrays him as the servant of his Master. He is a “slave” of the Living God and the Father of Jesus.

[Photo by Rod Long on Unsplash]

He is also an “Apostle.” The Greek noun ‘apostolos’ refers to someone who is “sent” to perform an assigned task or mission, an envoy. It was often applied to an agent representing an organization or an important official.

Paul has “been separated for the Gospel of God.” God set him apart for service on behalf of His “Good News.” The Apostle links this message to God since He is the subject of the immediate discussion, and what is now “Good News” for the “nations” or “Gentiles” is the result of what the God of Israel did in His Son:

• “Paul, the slave of Jesus Christ, called apostle, separated for the gospel of God, which he promised beforehand through his prophets in the holy scriptures, concerning his Son, the one who, having come to be from the seed of David according to the flesh, Who was marked off as the Son of God by power, according to a spirit of holiness, from a resurrection from among the dead, Jesus Christ our Lord. Through whom we received grace and apostleship for the obedience of faith among all the nations for the sake of his name, among whom you also are called of Jesus Christ. To all that are in Rome, beloved of God, called saints. Grace to you, and peace from God our Father and Lord Jesus Christ” - (Romans 1:1-7).

The “Gospel” fulfills the promises of God recorded in the Hebrew Bible “concerning His Son.” God did not deviate from His original plan out of later necessity when He sent His Son – (Compare Romans 3:21, 16:25-26).

Jesus was a descendant of the royal house of David, “according to the flesh.” This highlights the theme of fulfillment since the Scriptures promised the Messiah would come from the House of David – (e.g., Psalm 2:1-8).

The term “flesh” frequently refers to the frailty of human nature; man in his mortal and weakened state. The man destined to rule from the Messianic Throne was Jesus of Nazareth. Though from an insignificant village, he was the promised “Son of David.”

This Nazarene was “marked off as the Son of God.” The Greek verb so translated refers to something “marked out.” Jesus was identified or made known as God’s Son “in power.” Paul does not elaborate on what he means by “power.” However, this designation precedes the reference to Christ’s resurrection, so Paul is not referring to any powers bestowed on Jesus after his resurrection.

Paul wishes us to connect the term “power” with the “Spirit of Holiness.” The Spirit of God empowered the Messiah to perform his deeds and teach the Gospel during his earthly ministry (Compare Romans 15:19).

SPIRIT OF HOLINESS

The phrase “according to a Spirit of Holiness” is not included as a contrast to the claim that Jesus was the “seed of David according to the flesh,” as if Paul was comparing the “fleshly” side of his Messiahship with its “spiritual” aspect.

All four characterizations of his ministry are offered as proof that Jesus was the Son of God. Any aspect of “flesh” or physicality in him was not contrary to or incompatible with his identity as the Son or his mission as the Messiah of Israel.

The phrase “Spirit of Holiness” is unique in the New Testament. It may be another way of referring to the Holy Spirit that anointed Jesus for ministry. Or perhaps it refers to the holiness that characterized his life.

The Greek noun rendered “holiness,” ‘hagiôsumé,’ is used only two more times by Paul. In each case, it is applied to believers when they are exhorted to pursue “holiness” and not to Jesus. Paul does not use the term again in Romans – (2 Corinthians 7:1, 1 Thessalonians 3:13).

The Apostle makes a related remark near the conclusion of the Letter when he describes the “grace of God” that made him a servant of the “Gospel of God for the Gentiles, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit” – (Romans 15:15-16).

The Greek verb translated as “sanctified” in the preceding verse or ‘hagiazô’ is related to the noun for “holiness.” The idea of both terms is someone or something dedicated to service - consecrated, sanctified, or separated for divine service. Whether the “spirit of holiness” refers to the anointing that was on Jesus or to the Holy Spirit, the purpose was to separate and consecrate him for his Messianic mission.

Christ’s resurrection was the ultimate confirmation that he was and remains the Son of God and the Messiah of Israel. By raising him from the dead, God validated all that Jesus said and did. He was, therefore, “marked out… by a resurrection from the dead.” More idiomatically, the Greek clause reads, “by a resurrection out from among dead ones.” The adjective rendered “dead” is masculine and plural. It does not refer to the abstract state of death but to dead persons.

Jesus was the first of many who were yet to be raised from the dead. Paul returns to this theme several times in the Letter. The resurrection of believers is central to his concept of salvation, which is based on the past resurrection of Jesus - (Romans 8:11).

Only after referring to his resurrection does Paul call Jesus, “Lord” (“Jesus Christ, our Lord”). This may be for stylistic reasons, or it may suggest he became the Lord over all things following and because of his resurrection – (Matthew 28:18-20).

It is through this same Son of God that Saul of Tarsus received grace and apostleship to proclaim the “obedience of faith” among the Gentile nations. Note well that Paul does not view “obedience” and “faith” as mutually exclusive. Genuine faith results in obedience to the Word of God, above all, by placing faith in the one marked off as the “Son of God” and in accord with the “Holy Scriptures.”

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SEE ALSO:

• Just Judgment - (The arrival of Jesus will mean vindication and rest for the righteous, but everlasting loss for the wicked - 2 Thessalonians 1:5-10)

• Gathering the Elect - (The saints will be assembled before Jesus on the Last Day, and the wicked will be collected for judgment and cast from his presence)

• The Gospel of God - (Paul presents his Gospel in Romans from humanity's plight due to sin to the resurrection of the dead and the New Creation)

• Selon l'Écriture - (Paul présente son ministère à l'Église de Rome et commence à expliquer l'Évangile en identifiant les qualifications messianiques du Christ)