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I. THE APOSTLE.

1. Paul was not the name by which he was always known, but was assumed shortly after the commencement of his mission to the Gentiles. The practice of assuming a Gentile, in addition to the original Hebrew name, was then common, and indicated a loosening of the bonds of religious exclusiveness.

2. Servant of Jesus Christ. Not a hired servant (μίσθιος ἣ μισθωρὸς), nor a voluntary attendant (θεράπων), nor a subordinate officer (ὑπηρέτη´), nor a ministering disciple (διάκονος); but a slave (δοῦλος). Yet the title is very far from denoting anything humiliating. That, indeed, it must do if the master were only human. Even though the slave should be promoted as minister of state, the stigma of servitude was not removed; for the despot might, at any moment, degrade or destroy him. We may therefore rest assured that to no mere man, however exalted, would St. Paul have willingly subscribed himself a slave. But to be the bondmen of the Lord Jesus Christ, whose property he was both by right of creation and redemption; all of whose requirements were known to be in absolute accordance with truth and righteousness, and to all of which his own renewed heart responded with most lively sympathy, was the truest liberty and the highest dignity.

3. This dignity St. Paul participated in common with every other disciple; but, unlike many others, he had been called to the office of an apostle. Those thus called were constituted "ambassadors for Christ," being chosen, qualified, and deputed by Him to transact business with their fellow men in respect to His kingdom. The twelve had been chosen by the Master during the days of His flesh, and had companied with Him during His earthly ministry (Acts 1:21). St. Paul had not enjoyed this advantage. Nevertheless, he, too, was an apostle by Divine call (Galatians 1:1). True, he was confessedly, because of the lateness of his call, "as one born out of due time" (1 Corinthians 15:8); but his call was not the less real or effectual. And in all that was requisite, he was "not a whit behind the very chiefest apostles" (2 Corinthians 6:5; 2 Corinthians 12:12).

4. He had not only been called, but specially "separated unto the gospel of God." Like Jeremiah (Jeremiah 1:5), so, too, St. Paul was "separated from his mother's womb" (Galatians 1:15). His parentage, birth, endowments, education, etc., had been so arranged by God as to constitute him "a choice vessel" for this very work (Acts 26:16-19; Acts 13:1-3).

II. THE GOSPEL TO PUBLISH WHICH HE HAD BEEN SEPARATED.

1. It had been "promised afore by the prophets in the Holy Scriptures; so designated because they were written for holy purposes, by holy men, inspired by the Holy Spirit, and developed holy fruits."

2. This gospel was "concerning His Son" [Divine dignity] "Jesus Christ" [the personal name and official designation] "our Lord" (absolute right of property and dominion).

(1) He was, as to His human descent, of "the seed of David" (Romans 8:3; Galatians 4:4, 5; Hebrews 2:14). His "flesh" is His complete human nature, in respect of which it is said that "He increased in wisdom," etc. (Luke 2:52).

(2) He had also a higher nature, here distinguished as "the Spirit of holiness," in respect to which He was not made, not born, but instated with power in His proper glory as the Son of God, by His "resurrection from the dead." In order to estimate the full force of the apostle's statement, it ought to he remembered that men — the Jewish rulers — had denounced Him as a blasphemer (John 19:7; John 5:18; John 10:33). They could not endure that He, being manifestly a man, should make Himself God, But the "resurrection" was God's answer to their derision. That act proclaimed, in reply to all that man had done, "This is My beloved Son, hear Him."

III. THE OBJECT, EXTENT, AND RESULT OF HIS COMMISSION. He had received "grace and apostleship."

1. To promote "obedience to the faith": i.e., first of all, men must be taught the faith — i.e., the things to be believed (Matthew 28:19). It is a mistake to suppose that Christian men are called upon to believe they know not what, nor why (2 Thessalonians 2:13; John 8:82). Now these things, proposed to faith not only bring to us the tidings of peace and of new life in Christ, but they propose to us a course of life to be pursued. They require belief, in order to obedience; and make it plain that a faith which does not result in obedience is a dead thing (Matthew 28:20; Romans 16:26).

2. The apostle had received authority to promote this obedience of faith amongst "all nations." The Gentiles had never grasped the truth of the universal brotherhood of man; while the Hebrews, though very strictly separated from all others, not only possessed the thought, but were preparing the way for a reign of grace in which all the nations should be blessed. That was the purport of the promise made to Abraham, Isaac and Jacob, and confirmed to David and his son. Therefore the prophets sang triumphantly of one whom the Gentiles should seek (Isaiah 11:10). The nation did not indeed admit Gentiles on equal terms. They required that these should assume the yoke of the Mosaic law. But now the obedient to the faith from amongst all nations were to constitute the true Israel of God.

3. The whole result was to be for the glory of "His name," by whom our redemption has been accomplished. It was not for the glory of Israel, nor of the apostles, nor of any number of men (1 Corinthians 1:27-29; 2 Corinthians 4:6, 71.

IV. THE FORMAL ADDRESS AND SALUTATION. The things to be noted are —

1. That the blessing sought for the saints was the grace of God our Father, and the Lord Jesus Christ, so manifested as to insure peace.

2. The specially Christian conception of God as our Father.

3. The significant association of God our Father and the Lord Jesus Christ as the common object of prayer and the common source of grace and peace.

(W. Tyson.)

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

WEB: Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Good News of God,