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Conversation 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 Rom 1.1–2. Paul, the servant of Jesus Christ, is called an apostle, chosen for the gospel of God, as the prophets first promised in the writings of the saints. Moses, who wrote five books, did not put his name anywhere, nor did those who after him describe subsequent events, even Matthew, John, Mark, Luke; but blessed Paul puts his name everywhere in his epistles. Why is this? Because they wrote for those who were near them and, being present in person, had no need to talk about themselves; and Paul sent writings from afar and in the form of a letter, which is why the addition of the name was necessary for him. If he does not do this in the Epistle to the Hebrews, it is out of his own prudence. Since the Jews hated him, so that they, having heard his name at the beginning of the message, would not refuse to listen further, he, hiding his name, thereby wisely reached their attention. If the prophets and Solomon inscribed their names, then I leave it to you to investigate for yourself why some did it and others did not: after all, I do not need to teach you everything, but you yourself need to work and research, so as not to become even lazier. "Paul, servant of Jesus Christ". Why did God change his name and call the former Saul Paul? In order that in this respect he would not be less than the apostles, but whatever advantage the supreme of the disciples had, Paul also acquired the same, and received the basis for a greater union with them. It is not without intention that he calls himself a servant of Christ. Slavery has many types. There is slavery by creation, about which it is said: “for all things are Your work” (Ps. 119.91), and also: “my servant Nebuchadnezzar” (Jer. 25.9), because every creature is enslaved to its Creator. Another type is slavery from faith, about which it is said: “Thanks be to God, for you have become slaves of sin, but you obeyed from the heart, in which you were given the form of teaching, and having been freed ... from sin, you became a slave to righteousness” (Rom. 6.17–18). Finally, there is slavery by way of life, about which it is said: “Moses my servant passed away” (Joshua 1.2); Although all the Jews were servants, Moses primarily shone with life. And since Paul was a slave in all types of slavery, instead of the most honorable title he uses the name: “servant of Jesus Christ.” And he applies the names of the economy, ascending from bottom to top. The name Jesus was brought by the angel who descended from heaven when the Son of God was born of the Virgin, and the name Christ comes from the anointing and belongs to Him also according to the flesh. And with what oil, you may ask, was He anointed? He is not anointed with oil, but with the Spirit. And Scripture usually calls such people as Christs. The predominant element in anointing is the Spirit, and therefore the oil is accepted. Where does the scripture call those not anointed with oil Christs? Where he says: “Do not touch my anointed, and do not deceive my prophets” (Ps 104.15). After all, then the oil was not prepared for anointing. "Zvan Apostol". Paul everywhere calls himself called, thereby testifying to his gratitude, because he did not himself seek and find, but, being called, appeared and obeyed. And he also calls believers called saints, although they are called only in order to believe; Paul was given something else - the apostleship, a ministry that contains countless benefits, combining and surpassing all gifts. And what else can be said more than that Christ, leaving the earth, entrusted to the apostles everything that he himself did on earth? And Paul, praising this dignity of the apostles, exclaims: “according to Christ... we are ambassadors, as we pray to God” (2 Cor 5.20), that is, instead of Christ. "Chosen for the Gospel of God". Just as in a house everyone is chosen for a special task, so in the church there are various divisions of ministry. But it seems to me that Paul points here not only to the lot of his ministry, but also to the fact that it was appointed for him from ancient times and from above. So Jeremiah says that God said about him: “Before I brought you out of the falsehood, I appointed you a prophet among the nations” (Jeremiah 1.5). Since Paul wrote to a vain and pompous city, he shows God’s ordination in everything and says that God himself called, God himself chose him. He does this so that his message is recognized as reliable and accepted. "For the Gospel of God". So, not only Matthew or Mark is an evangelist, just as not only Paul is an apostle, but also the former, although Paul is primarily called an apostle, and those are evangelists. He calls the gospel itself dependent not only on present benefits, but also on future ones. How does Paul say that he is preaching the gospel about God? “Chosen,” he says, “for the gospel of God.” True, the Father was known before the Gospels, but even if he was known, it was only to the Jews, and not to everyone, as he should have been. Then they did not know God as a Father, and they represented many things unworthy of Him. That is why Christ said that “the truths of worshipers” would come, and that “the Father is looking for such as those who worship Him” (John 4.23). Subsequently, the Father himself, together with the Son, revealed himself to the whole universe; foreshadowing this, Christ said: “That they may know Thee the only true God, and Him Jesus Christ hath sent” (John 17.3). The apostle calls (his sermon) the gospel of God in order to arouse the attention of the listener at the very beginning. He did not come with any sad news, as the prophets came - with denunciations, reproaches, threats, but with good news, with the good news of God about countless treasures of constant and immutable benefits, which “the prophets first promised in the Holy Scriptures.” It is said: “The Lord will give the word to those who bring good news with much power” (Ps 67.12); and again: “how red are the feet of those who bring good news of peace” (Isaiah 52.7)! Do you see how clearly the name and manner of the gospel are expressed in the Old Testament? It, he says, is proclaimed not only in words, but also in deeds; then the gospel is not something human, but divine, ineffable, transcending all nature. And since they called it an innovation, Paul proves that the gospel is older than the Hellenes (paganism) and was previously described by the prophets. If God did not communicate it from the beginning, then it is through the fault of those who did not want to betray; whoever wanted, heard. “Your father Abraham,” it is said, “would have rejoiced, that he might have seen My day: and he saw it, and rejoiced” (John 8.56). So, in what sense does he say that “many prophets and righteous women desired to see what they saw, but did not see” (Matthew 13.17)? In such a way that you see and hear the very flesh and the very signs happening before your eyes. But pay attention to how long ago this was foreshadowed. Whenever it pleases God to prepare something great, He predicts it a long time in advance in order to prepare the ear to receive it when it is fulfilled. “In the writings of the saints” the prophets not only spoke, but also wrote what they spoke about. They not only wrote, but depicted actions, for example, Abraham led Isaac (to the sacrifice), Moses lifted up the serpent, raised his hands during the battle with Amalek and slaughtered the Passover lamb. Rom.1:3. About his Son, who was from the seed of David according to the flesh. What are you doing, Pavel? Having lifted up our souls and raised them to a height, showing great and ineffable things, speaking of the gospel and the gospel of God, presenting a host of prophets and showing that they foretold the future many years earlier, why are you bringing us down again to David? Tell me, what kind of person are you talking about when you call him the father of the son of Jesse? Is this consistent with what was said before? Very appropriate, says Paul, because we are not talking about an ordinary person. As a result of this, I added - “according to the flesh,” making it clear that another birth also belongs to Him - according to the Spirit. But why did he begin with birth according to the flesh, and not from the highest - from birth according to the Spirit? Because Matthew, Luke and Mark begin this way. In addition, those who intend to build up to heaven must lead from below upward. This was indeed the case. The Son of God was seen on earth as a man, and then recognized as God. And whatever method of teaching He himself used, the same path leading to Him is laid out by His disciple. First he speaks about birth according to the flesh, not because it was the first, but with the purpose of leading the listener from it to another birth - according to the Spirit. Rom.1:4. Called Son of God with power according to the Spirit of holiness, from the resurrection of Jesus Christ from the dead. What has been said is not entirely clear due to the literal connection of the expressions; therefore it is necessary to separate the speech. So what do these words mean? We preach, says Paul, descended from David. But it's clear. How is it proven that He who became incarnate is the Son of God? Firstly, by prophets, which is why Paul said: “The prophets also promised beforehand in the writings of the saints” (Rom. 1:2). This method of proof has considerable power. Secondly, by the very image of birth, which is expressed by the Apostle with the words: “from the seed of David according to the flesh” (Rom. 1:3), since this birth violated the order of Nature. Thirdly, by the miracles that Christ performed, thereby proving his extraordinary power, which is expressed by the word “in power.” Fourthly, by the Spirit, whom He gave to those who believe in Him and through whom He made everyone holy, which is why it is said: “according to the Spirit of holiness,” since it is characteristic of God alone to distribute such gifts. Fifthly, by the resurrection of the Lord, because He was the first and only to resurrect Himself; and He himself called this a sign, above all others, sufficient to stop the lips of even the shameless. He said: “Destroy this church, and in three days I will raise it up” (John 2.19). And again: “When you lift Me up from the earth, then you will understand that I am” (John 8.28). And again: “This generation seeks a sign, and no sign will be given to it, except the sign of Jonah” (Matthew 12.39). So, what does “betrothed” mean? Indicated, revealed, recognized, confessed by the judgment and decision of all, as a result of the prediction of the prophets, as a result of the miraculous birth according to the flesh, through the power manifested in miracles, through the Spirit, by whom he bestowed sanctification, through the resurrection, by which he destroyed the power of death. Rom.1:5–6. He received grace and apostleship in the obedience of faith. Notice the servant’s gratitude: he does not want to attribute anything to himself, but attributes everything to the Lord. And, of course, the Spirit gave it. That is why the Lord said: “The imam has spoken many things to you, but you cannot bear them now: but when He, the Spirit of truth, comes, He will guide you into all truth” (John 16.12-13). And in another place the Spirit commands: “Separate Me Paul and Barnabas” (Acts 13.2). Also, the apostle in his letter to the Corinthians says that “to one... by the Spirit is given the word of wisdom, to another... the word of understanding,” and that “the same Spirit” divides everything “as He wills” (1 Cor. 12.8, 11). And preaching to the inhabitants of Miletus, he said: “In him the Holy Spirit has made you shepherds and bishops” (Acts 20.28). Do you see that (the apostle) appropriates what belongs to the Spirit to the Son and what belongs to the Son appropriates to the Spirit? “Grace and apostleship”, that is, we did not become apostles by our own merits, since we did not achieve this dignity through many labors and efforts, but we received grace, and from this gift we prospered from above. "In the obedience of faith". Consequently, the success of the preaching depended not on the apostles, but on the grace that preceded them. Their job was to go around and preach, but persuasion was carried out by God acting in them, as Luke said, “Open their hearts” (Acts 16.14); and again: “To them it was given to hear the word of God in obedience.” He did not say “for research and proof,” but “for obedience.” We are sent, he says, not to draw conclusions, but to convey what has been entrusted to you. When the Lord announces something, the listeners should not reinterpret His words and study them with curiosity, but must only accept them. And the apostles were sent to convey what they heard, without adding anything from themselves, so that we, too, would finally believe. What did you believe? We should not investigate His essence, but believe in His name, since it also worked miracles. “In the name of Jesus Christ,” says Peter, “rise and walk” (Acts 3.6). It itself requires faith, and none of this can be comprehended by reason. In all nations, in which you also are, call Jesus Christ. What is this? Did Paul preach to all nations? From the Epistle to the Romans it is clear that he went around (the countries) from Jerusalem to Illyricum and from there again reached the last borders of the earth. But even if he were not among all nations, what he said is not at all false, because he speaks not only about himself, but also about the twelve apostles and about all who preached the word after them. However, these words cannot be considered controversial in relation to Paul himself, if we bear in mind his zeal and the fact that after his death he did not cease preaching throughout the entire universe. Notice also how Paul extols the gift (of the apostleship) and shows its greatness and superiority over the former (Old Testament). If the ancient (Old Testament promises) extended to one people, then this (apostolate) attracted land and sea. Don’t ignore how far Paul’s soul is from all flattery. Addressing the Romans, who were, as it were, at some pinnacle of the entire universe, he does not give them any advantage over other nations, and although they then ruled and dominated, Paul does not say that they have any advantage in spiritual terms. But just as we preach to all nations, he writes, so we preach to you, and puts them on a par with the Scythians and Thracians; and if this was not what he wanted to say, then it would be unnecessary to add: “you are also in them.” He does this with the goal of overthrowing their arrogance, humbling the arrogance of the mind and teaching them to treat others with equal honesty. For this purpose I added the words: “in whom you also are, calling Jesus Christ,” that is, with whom you are also. He did not say that Christ called others with you, but says that He called you with others. If in Christ Jesus there is neither slave nor free, much less neither king nor commoner, then you too were called, and did not come of your own accord. Rom.1:7. To all who are in Rome beloved of God, who are called saints: grace to you and peace from God our Father and the Lord Jesus Christ. Look how often Paul uses the word “called,” saying: “an apostle... of whom you also are called, called... all who are in Rome... called” (Rom. 1:1, 6-7). He does this not for the sake of verbosity, but wanting to again remind the Romans of the good deed of God. Since among the believers there were probably prefects, and consuls, and the poor, and commoners, then, putting aside the inequality of ranks, he sends one greeting to everyone. If both slaves and freemen have complete communion in all that is most necessary and spiritual, such as: the love of God, calling, gospel, adoption, grace, peace, sanctification and everything else, then wouldn’t it be extreme madness to distinguish by earthly deeds those whom God has united and made equal in the most important things? Therefore, of course, the apostle at the very beginning rejects this severe illness and directs the Romans to humility, which is the mother of all blessings. Humility made slaves better, teaching them that slavery would not harm them if they had true freedom, and turned masters to moderation, admonishing them that there is no benefit in freedom if there is no perfection in matters of faith. And in order for you to understand that Paul did not do this with the intention of merging and mixing everything, but, on the contrary, he knew the best way to distinguish, pay attention to the fact that he did not just write: to all who are in Rome, but with the limitation: “the beloved of God.” This is the best discernment, which clearly shows where sanctification comes from. So where exactly does sanctification come from? From love. Having said “beloved,” he immediately added: “called saints,” showing that the source of all good things for us is love; and he calls all believers saints. "Grace and peace to you". O greeting that brings countless benefits! It was precisely this that Christ commanded the apostles to pronounce upon entering the house as the first word. Therefore, Paul always begins with the same thing, that is, with the words: “grace... and peace.” Christ stopped no small enmity, but a heavy, varied and long-lasting one, and, moreover, destroying it not through our labors, but through His grace. And just as love bestowed grace, and grace bestowed peace, the apostle, arranging them in his greeting in this exact order, prays for the continuous and inviolable abiding (of love, grace and peace), so that another battle does not flare up again, and asks the Giver to preserve them immutable, saying this: “Grace to you and peace from God our Father and the Lord Jesus Christ.” Here the preposition “from” (ἀπὸ) refers to the Father and the Son, and this is equal to the expression “from Him” (ἐξ αὐτοῦ). The Apostle did not say: grace to you and peace from God the Father through (διὰ) our Lord Jesus Christ, but says: “from (ἀπὸ) God the Father... and Lord... our... Jesus Christ.” Oh, what power the love of God has! Enemies and outcasts suddenly became saints and sons. The Apostle, calling God Father, revealed them to be sons, and when he called them sons, he revealed the whole treasure of good things. So, let us not cease to demonstrate a life worthy of the gift, maintaining peace and holiness. Other honors are temporary, cease with real life and are sold for money, which is why it can be said about them that these are not honors, but only names of honors, deriving their meaning from magnificent clothes and from the flattery of the surrounding retinue. And the gift of sanctification and adoption, as given from God, is not destroyed with death, but even here makes us famous and accompanies us into the future life. He who observes adoption and carefully guards the gift of the shrine is much more glorious and blessed than he who is crowned with a diadem and wears purple; even in this present life he enjoys perfect peace, is filled with good hopes, has no cause for fear or anxiety, and enjoys uninterrupted joy. After all, fun and joy are usually brought not by the greatness of power, not by the abundance of money, not by the fullness of power, not by the strength of the body, not by the luxury of a meal, not by the splendor of clothes, and not by any other of human advantages, but only by spiritual perfection and a good conscience. So, he who has a clear conscience, even if he were dressed in rags and struggled with hunger, is more complacent than those living luxuriously; just as the one who realizes the bad in himself, even if he owned all the riches, is the most unhappy of all. Therefore, Paul, although he lived in constant hunger and nakedness, although he was subjected to blows every day, rejoiced and had more fun than modern kings. And Ahab, although he reigned and enjoyed various luxuries, when he committed his sin, he groaned and mourned, and his face fell, both before the sin and after the sin. So, if we want to enjoy joy, then more than anything else we will avoid vice and follow virtue, because otherwise it is impossible to achieve joy, even if we ascend to the royal throne. That is why Paul said: “The fruit of the Spirit is love, joy, peace” (Gal. 5.22). Let us grow this fruit in ourselves, so that we can enjoy joy here too, and achieve the future kingdom, by the grace and love for mankind of your Lord Jesus Christ, with whom be glory to the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen. You might be interested in: