Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

“Paul, when writing to the Romans, has explained this very point: "Paul, an apostle of Jesus Christ, predestinated unto the Gospel of God, which He had promised by His prophets in the holy Scriptures, concerning His Son, who was made to Him of the seed of David according to the flesh, who was predestinated the Son of God with power through the Spirit of holiness, by the resurrection from the dead of our Lord Jesus Christ." And again, writing to the Romans about Israel, he says: "Whose are the fathers, and from whom is Christ according to the flesh, who is God over all, blessed for ever." And again, in his Epistle to the Galatians, he says: "But when the fulness of time had come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption;" plainly indicating one God, who did by the prophets make promise of the Son, and one Jesus Christ our Lord, who was of the seed of David according to His birth from Mary; and that Jesus Christ was appointed the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, as being the first begotten in all the creation; the Son of God being made the Son Of man, that through Him we may receive the adoption,-humanity sustaining, and receiving, and embracing the Son of God.”

“Come, now, if he had not "wholly saddened" so many persons in the first Epistle; if he had "rebuked" none, had "terrified" none; if he had "smitten" the incestuous man alone; if, for his cause, he had sent none into panic, had struck (no) "inflated" one with consternation,-would it not be better for you to suspect, and more believing for you to argue, that rather some one far different had been in the same predicament at that time among the Corinthians; so that, rebuked, and terrified, and already wounded with mourning, he therefore-the moderate nature of his fault permitting it-subsequently received pardon, than that you should interpret that (pardon as granted) to an incestuous fornicator? For this you had been bound to read, even if not in an Epistle, yet impressed upon the very character of the apostle, by (his) modesty more clearly than by the instrumentality of a pen: not to steep, to wit, Paul, the "apostle of Christ," the "teacher of the nations in faith and verity," the "vessel of election," the founder of Churches, the censor of discipline, (in the guilt of) levity so great as that he should either have condemned rashly one whom he was presently to absolve, or else rashly absolved one whom he had not rashly condemned, albeit on the ground of that fornication which is the result of simple immodesty, not to say on the ground of incestuous nuptials and impious voluptuousness and parricidal lust,-(lust) which he had refused to compare even with (the lusts of) the nations, for fear it should be set down to the account of custom; (lust) on which he would sit in judgment though absent, for fear the culprit should "gain the time; " (lust) which he had condemned after calling to his aid even "the Lord's power," for fear the sentence should seem human.”

“Moses having written five books, has nowhere put his own name to them, neither have they who after him put together the history of events after him, no nor yet has Matthew, nor John, nor Mark, nor Luke; but the blessed Paul everywhere in his Epistles sets his own name. Now why was this? Because they were writing to people, who were present, and it had been superfluous to show themselves when they were present. But this man sent his writings from afar and in the form of a letter, for which cause also the addition of the name was necessary. But if in the Epistle to the Hebrews he does not do the same, this too is after his own wise judgment. For since they felt prejudiced against him, lest on hearing the name at the outstart, they should stop up all admission to his discourse, he subtly won their attention by concealing the name. "Paul, a servant of Jesus Christ." Why did God change his name, and call him Paul who was Saul? It was, that he might not even in this respect come short of the Apostles, but that that preëminence which the chief of the Disciples had, he might also acquire; and have whereon to ground a closer union with them. And he calls himself, the servant of Christ, yet not merely this; for there be many sorts of servitude. One owing to the Creation, according to which it says, "for all are Thy servants"; and according to which it says, "Nebuchadnezzar, My servant", for the work is the servant of Him which made it. Another kind is that from the faith, of which it saith, "But God be thanked that ye were the servants of sin, but ye have obeyed from a pure heart that form of doctrine which was delivered unto you: being then made free from sin, ye became the servants of righteousness." Another is that from civil subjection, after which it saith, "Moses my servant is dead"; and indeed all the Jews were servants, but Moses in a special way as shining most brightly in the community. Since then, in all the forms of the marvellous servitude, Paul was a servant, this he puts in the room of the greatest title of dignity, saying, "a servant of Jesus Christ." And the Names appertaining to the dispensation he sets forth, going on upwards from the lowest. For with the Name Jesus, did the Angel come from Heaven when He was conceived of the Virgin, and Christ He is called from being anointed, which also itself belonged to the flesh. And with what oil, it may be asked, was He anointed? It was not with oil that He was anointed, but with the Spirit. And Scripture has instances of calling such "Christs": inasmuch as the Spirit is the chief point in the unction, and that for which the oil is used. And where does it call those "Christs" who are not anointed with oil? "Touch not," it says, "Mine anointed, and do My prophets no harm", but at that time the institution of anointing with oil did not yet even exist. "Called an Apostle." He styles himself "called" in all his Epistles, so showing his own candor, and that it was not of his own seeking that he found, but that when called he came near and obeyed. And the faithful, he styles, "called to be saints," but while they had been called so far as to be believers, he had besides a different thing committed to his hands, namely, the Apostleship, a thing full of countless blessings, and at once greater than and comprehensive of, all the gifts. And what more need one say of it, than that whatsoever Christ was doing when present, this he committed to their hands when He departed. Which also Paul cries aloud, speaking thereof and magnifying the dignity of the Apostles' office; "We are ambassadors for Christ, as though God did beseech by us;" i. e. in Christ's stead. "Separated to the Gospel of God." For as in a house, each one is set apart for divers works; thus also in the Church, there be divers distributions of ministrations. And herein he seems to me to hint, that he was not appointed by lot only, but that of old and from the first he was ordained to this office; which also Jeremy saith, that God spake concerning himself, "Before thou camest forth out of the womb, I sanctified thee, I ordained thee a prophet unto the nations." For in that he was writing to a vainglorious city, and one every way puffed up, he therefore uses every mode of showing that his election was of God. For he Himself called him, and Himself separated him. And he does this, that he may make the Epistle deserve credit, and meet an easy reception. "To the Gospel of God." Not Matthew then alone is an Evangelist, nor Mark, as neither was this man alone an Apostle, but they also; even if he be said preëminently to be this, and they that. And he calleth it the Gospel, not for those good things only which have been brought to pass, but also for those which are to come. And how comes he to say, that the Gospel "of God" is preached by himself? for he says, "separated to the Gospel of God"-for the Father was manifest, even before the Gospels. Yet even if He were manifest, it was to the Jews only, and not even to all of these as were fitting. For neither did they know Him to be a Father, and many things did they conceive unworthily of Him. Wherefore also Christ saith, "The true worshippers" shall come, and that "the Father seeketh such to worship Him." But it was afterwards that He Himself with the Son was unveiled to the whole world, which Christ also spake of beforehand, and said, "that they might know Thee the only true God, and Jesus Christ Whom Thou has sent." But he calls it the "Gospel" of God, to cheer the hearer at the outstart. For he came not with tidings to make the countenance sad, as did the prophets with their accusations, and charges, and reproofs, but with glad tidings, even the "Gospel of God;" countless treasures of abiding and unchangeable blessings.”

“"He is a vessel of election to me," and so forth (Acts 9:15). Men are found in Sacred Scripture compared to vessels on account of four things, namely: on account of their constitution, their filling, their use, and their fruit. First, then, as to constitution. For a vessel is subject to the will of the craftsman. Jeremiah 18:4: "He made it another vessel, as it pleased him." So too the constitution of men is subject to the will of God, concerning which it is said in Psalm 99:3: "He made us, and not we ourselves." Hence Isaiah 45:9 says: "Shall the clay say to its potter, What are you doing?" And further on, Romans 9:20: "Shall the thing formed say to him who formed it, Why have you made me thus?" And hence it is that, according to the will of God the craftsman, a diverse constitution of vessels is found. 1 Timothy 2:20: "But in a great house there are not only vessels of gold and silver, but also of wood and of earth." Now blessed Paul, since he is named a vessel of election in the words set before us, what sort of vessel he was is clear from what is said in Ecclesiasticus 50:10: "like a solid vessel of gold, adorned with every precious stone." It was indeed a golden vessel on account of the brightness of wisdom, concerning which can be understood what is said in Genesis 2:12: "and the gold of that land is the best," because, as is said in Proverbs 3:15, it is "more precious than all riches." Hence also blessed Peter bears witness to him, saying, 1 Peter 3:15: "as also our most beloved brother Paul, according to the wisdom given to him, has written to you." It was solid indeed by the power of charity, concerning which it is said in the last chapter of the Canticle: "love is strong as death." Hence he himself also says, Romans 8:38f: "For I am certain that neither death nor life," etc., "will be able to separate us from the charity of God." But it was adorned with every precious stone, namely with all the virtues, concerning which it is said in 1 Corinthians 3:12: "if anyone builds upon this foundation gold, silver, precious stones," and so forth. Hence he himself also says, 2 Corinthians 1:12: "This is our glory, the testimony of our conscience, that in simplicity of heart and in the sincerity of God, and not in carnal wisdom, but in the grace of God, we have conducted ourselves in this world." What sort of vessel this was is clear from the fact that he dispensed such things: for he taught the mysteries of the most excellent divinity, which pertain to wisdom, as is clear in 1 Corinthians 2:6: "we speak wisdom among the perfect"; he also commended charity most excellently, in 1 Corinthians 13; he instructed men concerning the diverse virtues, as is clear in Colossians 3:12: "put on, as the elect of God, holy and beloved, a heart of mercy," and so forth. Second, it also seems to pertain to vessels that they be filled with some liquid, according to that text in 4 Kings 4:5: "they offered the vessels, and she poured out." There is also found among vessels a diversity as to this kind of fullness. For some vessels are found to be of wine, some of oil, and various ones of various kinds. So too men are divinely filled with diverse graces, as it were with diverse liquids, 1 Corinthians 12:8: "to one is given through the Spirit the word of wisdom, to another," and so forth. But this vessel, of which we now treat, was full of a precious liquid, namely the name of Christ, concerning which it is said in Canticle 1:2: "your name is oil poured out." Hence it is said of him, "that he may carry my name." For he seems to have been wholly full of this name, according to that text in Apocalypse 3:12: "I will write upon him my name." For he had this name in the knowledge of his intellect, according to that in 1 Corinthians 2:2: "for I did not judge that I knew anything among you except Christ." He also had this name in the love of his affection, according to that in Romans 8:35: "who shall separate us from the charity of Christ?" And 1 Corinthians, last chapter: "if anyone does not love our Lord Jesus Christ, let him be anathema." He also had it in the whole conduct of his life. Hence he said in Galatians 2:20: "and I live, now not I, but Christ lives in me." Third, as to use, it must be considered that all vessels are appointed to some use, but some to a more honorable one, some to a baser one, according to that in Romans 9:21: "or does the potter of clay not have power, from the same mass, to make one vessel indeed unto honor, but another unto dishonor?" So too men, according to the divine ordination, are appointed to diverse uses, according to that in Ecclesiasticus 33:10-11: "All men are from the ground, and out of the earth, from which Adam was created. In the fullness of his knowledge the Lord distinguished them, and diversified their ways. Some of them he blessed and exalted, and some he cursed and brought low." But this vessel was appointed to a noble use, for it is a vessel that carries the divine name; for it is said, "that he may carry my name," which name indeed needed to be carried because it was far from men, according to that in Isaiah 30:27: "behold, the name of the Lord comes from afar." Now it is far from us on account of sin, according to Psalm 118:155: "salvation is far from sinners." It is also far from us on account of the obscurity of the intellect, whence it is also said of certain persons, Hebrews 11:13, that they were "beholding from afar," and in Numbers 24:17 it is said: "I shall see him, but not now; I shall behold him, but not near." And therefore, just as the angels bring divine illuminations to us, as being distant from God, so the apostles brought the evangelical doctrine from Christ to us. And just as in the Old Testament, after the law of Moses, the prophets are read, who handed down the doctrine of the law to the people, according to that in Malachi 4:4: "remember the law of Moses my servant" — so too in the New Testament, after the Gospel, the doctrine of the apostles is read, who handed down to the faithful what they had heard from the Lord, according to that in 1 Corinthians 11:23: "I received from the Lord what I also delivered to you." Now blessed Paul carried the name of Christ: first, indeed, in the body, by imitating his conduct and passion, according to that in Galatians, last chapter: "for I bear the marks of the Lord Jesus in my body." Second, in the mouth, which is clear from the fact that in his epistles he most frequently names Christ: "for out of the abundance of the heart the mouth speaks," as is said in Matthew 12:34. Hence he can be signified by the dove, of which it is said, Genesis 8:11, that it came to the ark carrying an olive branch in its mouth. For since the olive signifies mercy, fittingly by the olive branch is understood the name of Jesus Christ, which likewise signifies mercy, according to that in Matthew 1:21: "you shall call his name Jesus, for he shall save his people from their sins." And he brought this branch, with its leaves green, to the ark — namely, the Church — when he set forth its power and meaning in many ways, showing forth the grace and mercy of Christ. Hence he says, 1 Timothy 1:16: "for this reason I obtained mercy, that in me first Jesus Christ might show forth all patience." And hence it is that, just as among the Scriptures of the Old Testament the Psalms of David, who obtained pardon after sin, are most frequently used in the Church, so in the New Testament the epistles of Paul, who obtained mercy, are frequently used, so that from this sinners might be raised up to hope; although there could also be another reason, namely that in both Scriptures almost the whole doctrine of theology is contained. Third, he carried it not only to those present but also to the absent and to those to come, by handing down the sense of Scripture, according to that in Isaiah 8:1: "take to yourself a great book, and write in it with a man's pen." Now in this office of carrying the name of God, his excellence is shown as to three things. First, as to the grace of election, whence he is called "a vessel of election." Ephesians 1:4: "he chose us in Christ before the foundation of the world." Second, as to fidelity, because he sought nothing of his own but Christ's, according to that in 2 Corinthians 4:5: "for we do not preach ourselves, but Christ Jesus." Hence he says: "he is a vessel of election to me." Third, as to singular excellence, whence he himself says, 1 Corinthians 15:10: "I have labored more abundantly than all of them." Hence he says pointedly, "he is a vessel of election to me," as it were singularly above the others. As to fruit, it must be considered that some are, as it were, useless vessels, either on account of sin or on account of error, according to that in Jeremiah 51:34: "he has made me like an empty vessel." But blessed Paul was pure of sin and of error, hence he was a vessel of election that was useful, according to that in 2 Timothy 2:21: "if anyone cleanses himself from these," namely errors and sins, "he shall be a vessel unto honor, sanctified, useful to the Lord." Hence the usefulness or fruit of this vessel is expressed when it is said, "before the Gentiles," whose teacher he was, according to that in 1 Timothy 2:7: "a teacher of the Gentiles in faith and truth"; "and kings," to whom he announced the faith of Christ, as to Agrippa, as is found in Acts 16:38, and also to Nero and his princes; hence it is said in Philippians 1:12-13: "the things that have happened to me have turned out rather to the advancement of the Gospel, so that my bonds became manifest in Christ in the whole praetorium"; Isaiah 49:7: "kings shall see, and princes shall arise." And "to the children of Israel," against whom he disputed concerning Christ, Acts 9:22: "But Saul increased much more in strength, and confounded the Jews who dwelt at Damascus, affirming that this is the Christ." Thus, therefore, from the words set forth above we can grasp the four causes of this work, namely of the epistles of Paul, which we have at hand. First, indeed, the author, in the vessel. Second, the matter, in the name of Christ, which is the fullness of the vessel, because this whole doctrine is about the doctrine of Christ. Third, the mode, in the use of carrying; for this doctrine is handed down by way of epistles, which were customarily carried by messengers, according to that in 2 Chronicles 30:6: "the couriers went forth with letters from the royal command," and so forth. Fourth, the distinction of the work, in the aforesaid usefulness. For he wrote fourteen epistles, of which nine instruct the Church of the Gentiles; four, the prelates and princes of the Church, that is, kings; one, the people of Israel, namely the one which is to the Hebrews. For this doctrine is wholly about the grace of Christ, which indeed can be considered in three ways. In one way, according as it is in the head himself, namely Christ, and thus it is commended in the epistle to the Hebrews. In another way, according as it is in the principal members of the mystical body, and thus it is commended in the epistles which are to the prelates. Third, according as it is in the mystical body itself, which is the Church, and thus it is commended in the epistles which are sent to the Gentiles, whose distinction is this: for the grace of Christ itself can be considered in three ways. In one way according to itself, and thus it is commended in the epistle to the Romans; in another way according as it is in the sacraments of grace, and thus it is commended in the two epistles to the Corinthians, in the first of which the sacraments themselves are treated, in the second the dignity of the ministers, and in the epistle to the Galatians, in which superfluous sacraments are excluded, against those who wished to join the old sacraments to the new; third, the grace of Christ is considered according to the effect of unity which it produced in the Church. The Apostle, therefore, treats, first, of the institution of ecclesiastical unity in the epistle to the Ephesians; second, of its confirmation and advancement in the epistle to the Philippians; third, of its defense — against errors, indeed, in the epistle to the Colossians; against present persecutions, in the first to the Thessalonians; and against future persecutions, and especially in the time of Antichrist, in the second. But he instructs the prelates of the Churches, both spiritual and temporal. The spiritual, indeed, concerning the institution, instruction, and governance of ecclesiastical unity, in the first to Timothy; concerning firmness against persecutors, in the second; third, concerning defense against heretics, in the epistle to Titus. But the temporal lords he instructs in the epistle to Philemon. And thus the reason for the distinction and order of all the epistles is clear. But it seems that the epistle to the Romans is not first. For he seems to have written earlier to the Corinthians, according to that in Romans, last chapter: "and I commend to you Phoebe, our sister, who is in the ministry of the church which is at Cenchreae," where the port of the Corinthians is. But it must be said that the epistle to the Corinthians is prior in the time of its writing. But the epistle to the Romans is placed first, both on account of the dignity of the Romans, who ruled over the other nations — because here pride, which is "the beginning of all sin," as is said in Ecclesiasticus 10:14, was refuted — and also because the order of doctrine requires this, that grace be considered first in itself before it is considered as it is in the sacraments. Again, it is asked from where the Apostle wrote this epistle. Augustine says that it was from Athens; Jerome, that it was from Corinth. Nor is there a contradiction, because perhaps he began to write it at Athens but finished it at Corinth. Again, an objection is raised against what is said in the Gloss, that certain of the faithful preached to the Romans before Peter. But in the Ecclesiastical History it is said that Peter was the first to preach to them. But it must be understood: first among the apostles, and with a following of great fruit. For before this, Barnabas had preached at Rome, as is found in the Itinerary of Clement.”

“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.”

“Paul, a servant of Jesus Christ,.... The name of the author of this epistle is Paul, who formerly was called Saul. Some think his name was changed upon his own conversion; others, upon the conversion of the Roman deputy Sergius Paulus, Act 13:7; others, that he was so called from the littleness of his stature; but rather it should seem that he had two names, which was usual with the Jews; one by which they went among the Gentiles, and another by they were called in their own land; See Gill on Act 13:9. "A servant of Jesus Christ"; not a servant of sin, nor of Satan, nor of man, nor of Moses and his law, nor of the traditions of the elders, but of Jesus Christ; and not by creation only, but by redemption, and by powerful efficacious grace in conversion; which is no ways contrary to true liberty; nor a disgraceful, but a most honourable character; and which chiefly regards him as a minister of the Gospel: called to be an apostle: an apostle was one that was immediately sent by Christ, and had his authority and doctrine directly from him, and had a power of working miracles from him, in confirmation of the truth of his mission, authority, and doctrine; all which were to be found in the author of this epistle, who did not thrust himself into this office, or take this honour to himself, of which he always judged himself unworthy, but was "called" to it according to the will, and by the grace of God: separated unto the Gospel of God. This may regard either God's eternal purpose concerning him, his preordination of him from eternity to be a preacher of the Gospel, to which he was separated from his mother's womb, Gal 1:15; or the separation of him to that work made by the order of the Spirit of God, Act 13:2. The phrase used is either in allusion to the priests and Levites, who were separated from their brethren the children of Israel, to their sacred employments; or rather to the apostle's having been "a Pharisee", which signifies "one separated", as he was now; only with this difference, before he was separated to the law, but now "to the Gospel", to preach and defend it, which he did with all faithfulness and integrity; the excellency of which Gospel is signified by its being called "the Gospel of God": he is the author of it; his grace is the subject of it; and he it is who commits it to men, qualifies them for the preaching of it, and succeeds them in it.”

“Paul, a servant of Jesus Christ - The word δουλος, which we translate servant, properly means a slave, one who is the entire property of his master; and is used here by the apostle with great propriety. He felt he was not his own, and that his life and powers belonged to his heavenly owner, and that he had no right to dispose of or employ them but in the strictest subserviency to the will of his Lord. In this sense, and in this spirit, he is the willing slave of Jesus Christ; and this is, perhaps, the highest character which any soul of man can attain on this side eternity. "I am wholly the Lord's; and wholly devoted in the spirit of sacrificial obedience, to the constant, complete, and energetic performance of the Divine will." A friend of God is high; a son of God is higher; but the servant, or, in the above sense, the slave of God, is higher than all; - in a word, he is a person who feels he has no property in himself, and that God is all and in all. Called to be an apostle - The word αποστολος, apostle, from αποστελλειν, to send, signifies simply a messenger or envoy; one sent on a confidential errand: but here it means an extraordinary messenger; one sent by God himself to deliver the most important message on behalf of his Maker; - in a word, one sent by the Divine authority to preach the Gospel to the nations. The word κλητος, called, signifies here the same as constituted, and should be joined with αποστολος, as it is in the Greek, and translated thus: Paul, a servant of Jesus Christ, constituted an apostle, etc. This sense the word called has in many places of the sacred writings; e. g. Behold what manner of love the Father hath bestowed on us, that we should be called, κληθωμεν, Constituted, or made the sons of God. As it is likely that no apostle had been employed in founding the Church of Rome, and there was need of much authority to settle the matters that were there in dispute, it was necessary he should show them that he derived his authority from God, and was immediately delegated by him to preach and write as he was now doing. Separated unto the Gospel - Set apart and appointed to this work, and to this only; as the Israelites were separate from all the people of the earth, to be the servants of God: see Lev 20:26. St. Paul may here refer to his former state as a Pharisee, which literally signifies a separatist, or one separated. Before he was separated unto the service of his own sect; now he is separated unto the Gospel of God. On the word Gospel, and its meaning, see the preface to the notes on St. Matthew; and for the meaning of the word Pharisee, see the same Gospel, Mat 3:7 (note).”

“Called to be an apostle, [1] or a called apostle. That is, not only having the name of an apostle, but having his call to this high function, and his mission from God. — Separated unto the gospel of God. He means that he was separated from others, and appointed by the Holy Ghost to preach the gospel, as we read Acts xiii. 2. when the Holy Ghost to those of the Church at Antioch, said, Separate me Saul and Barnabas, for the work unto which I have taken them. (Witham)”

“Simon observes, that the word "called" is here a noun, and not a participle, and that the meaning is, that he is an apostle in virtue of the Divine call. St. Chrysostom says: "he everywhere styles himself 'called' through a feeling of gratitude, for he did not seek and acquire the office, but he came to it through obedience."”