Romans: Christ, Calling, and Our Identity in Him

​Romans is one of the most important and powerful books in the New Testament. While it’s packed with deep theology, it’s also a very personal letter. Paul wrote it to a group of believers in Rome—people he had never met but cared deeply about. He was likely in Corinth at the time, wrapping up his third missionary journey and getting ready to return to Jerusalem with a financial gift from the Gentile churches to aid the struggling believers in Judea.
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Delivering these funds was very important to Paul because, as theologian Douglas Moo writes, “(This was) a practical way to cement the fractured relationship between the Gentile churches of the mission field and the Jewish churches in the ‘home’ country.”[1]  Paul hoped to partner with the Roman believers in future missionary work to Spain (Romans 15:22–24), and this letter was his effort to explain the gospel he preached and to unify a diverse congregation in a deeply divided city.

At the heart of this letter is the gospel. Paul’s life had been completely transformed by it, and everything he wrote and taught flowed out of it. That’s why, right from the beginning, he puts the gospel front and center. This isn’t just an opening paragraph—it’s a declaration. Paul wants his readers to know that the message of Jesus Christ, crucified and risen, is not only the foundation of our faith but the key to understanding everything else he’s about to say. Romans begins with the gospel because the gospel is where everything begins.

Rome was an unlikely but powerful place for a church to take root. Many believe the church began shortly after Pentecost when Jewish believers returned to Rome and shared the gospel. So, naturally, over time, Gentiles came to faith, and the church became a diverse congregation of Jews and Gentiles; thus, tensions naturally arose. It is likely, then, that Paul was writing to a mixed audience of Jewish and Gentile Christians. So, consequently, Paul offers both theological clarity and pastoral wisdom to unify Jewish and Gentile believers under the lordship of Christ.

While Romans touches on many themes, it is essential to note that Paul did not have a single theme in mind, but many. Some of the themes include Christology (the nature, person, and work of Christ) and salvation (i.e., justification). But at its heart, it would not be wrong to assess that the gospel—God’s plan of salvation for those who believe and His just judgment for those who reject it- is a one key theme of Romans.

Romans 1:1 - 17

Paul: A Man with Purpose
Romans opens with Paul’s self-description: “This letter is from Paul, a slave of Christ Jesus, chosen by God to be an apostle and sent out to preach his Good News.” These three titles reveal his identity, authority, and purpose.

First, Paul refers to himself as a “slave” (Greek: doulos)—a slave devoted entirely to the will of his Master. This is no mere humility; it’s a spiritual mindset. Paul was not his own. He belonged to Jesus. His life’s work was not to win approval or recognition, but to serve the One who saved him. As he writes in Galatians 1:10, “Obviously, I’m not trying to win the approval of people, but of God. If pleasing people were my goal, I would not be Christ’s servant.”

Second, Paul states that he is “an apostle.” His authority didn’t come from church leaders or personal ambition; it came from God. Paul’s apostleship was divinely appointed, and he carried this calling as a title of holy responsibility. As J. Oswald Sanders once said, “The sovereign selection of God gives great confidence to Christian workers. We can truly say, ‘I am here neither by selection of an individual nor election of a group, but by the almighty appointment of God.’”

Third, Paul declares that he has been “sent out”. The gospel was not new—it had been promised beforehand through the prophets and the Holy Scriptures. From Genesis 3 to the promises made to David and the prophecies of Isaiah and Jeremiah, the Old Testament pointed toward a coming Redeemer. That Redeemer, Paul affirms, is Jesus Christ.

Jesus: Fully Human, Fully Divine
In Romans 1:3–4, Paul proclaims two essential truths about Jesus: He is fully human and fully divine. He is “In his earthly life he was born into King David’s family line,” and “he was shown to be the Son of God when he was raised from the dead by the power of the Holy Spirit.”

Jesus’ humanity matters. It connects Him to the promises made to David found in 2 Samuel 7:12–17 and affirms that He experienced life as we do. Isaiah 11 and Jeremiah 23 foretell a Messiah from David’s line who would bring justice and righteousness. Jesus, born of Mary, fulfilled those promises. As Moo notes, “According to the flesh, (from the original language), used 21 times in Paul, denotes being or living according to the ‘merely human.’[2] His humanity qualifies Him to be our representative, our sympathetic High Priest (Hebrews 4:15).

But Jesus is also divine. He was “shown to be the Son of God” not by election or adoption, but by divine appointment and resurrection power. The 19th-century theologian and scholar Charles Hodge clarifies, “Christ was not predestined to be the Son of God. He was such from eternity.”[3] The resurrection publicly confirmed what had always been true. Jesus is the eternal Son, co-equal with the Father, affirmed by the Spirit of holiness. As John 10:30 states, “The Father and I are one.”

This union—Jesus as both God and man—is not intended to confuse. It’s the heart of the gospel. Only a human could die in our place. Only God could conquer death and offer eternal life.

Who Are You?
Paul is crystal clear about who he is as a person, an apostle, and a missionary.
If asked, “Who are you?” most of you would respond with your name, job, or role in life. But Romans invites a deeper answer—an identity rooted not in achievement but in grace.

Scripture offers a stunning portrait of who we are:

• We are created in God’s image (Genesis 1:27).
• We are made for His glory (Romans 11:36).
• We are deeply loved (Galatians 2:20).
• We are saints, called by God (Romans 1:7).
• We are sinful yet saved (Romans 3:23, 5:8).
• We are righteous in Christ (Romans 5:19).
• We are holy and blameless (Colossians 1:22).
• We are the temple of the Holy Spirit (1 Corinthians 3:16).
• We are children of God (Romans 8:16).
• We are the body of Christ (Ephesians 5:23).
  
  

This isn’t a motivational list—it’s divine truth. If we see ourselves and others as God sees us, we will speak with kindness, serve in love, and walk in humility.

After introducing himself and his message, Paul tells the Roman believers that he has been praying for them. He thanks God for their faith, which had become known throughout the world. This doesn’t mean their faith was extraordinary—it was simply remarkable that faith in Christ existed in Rome. It made people take notice.

Paul longed to visit them. He prayed for a way to come to them, though he had been hindered thus far. Eventually, God would bring him to Rome, as we saw in Acts—not in triumph, but in chains. Still, even as a prisoner, Paul would preach freely.

The last verses of Acts inform us that when Paul finally arrived in Rome, he spent two years under house arrest there. During this time, he welcomed all who came to him, teaching about the kingdom of God and the Lord Jesus Christ. He did so with all boldness and without hindrance.

This was the final image of Acts—not Paul before Caesar, not Paul’s martyrdom, but Paul teaching. Luke offers no epilogue, no summary of Paul’s fate, no conclusions about the future of the Church.

What we learn from Paul’s later letters is that during these two years, he remained highly productive. It was during this Roman captivity that he wrote what we now refer to as the Prison Epistles--Ephesians, Philippians, Colossians, and Philemon. These letters are rich with encouragement, Christology, and mature theology. Paul may have been confined physically, but his voice remained unchained.

So, why did Paul want to come to Rome? Romans 1:11–15 gives us three reasons:

1. Bring them a spiritual gift to strengthen their faith.
2. To see spiritual fruit—to see the fruits of his labor among them.
3. To preach the gospel to both believers and unbelievers alike.
   
   

This desire reveals Paul’s heart: he longed to encourage, disciple, and proclaim. And this, too, is our call. We are given spiritual gifts not for self-advancement, but to build up the body of Christ. We are called to labor in the gospel, to disciple others, and to speak life into our communities.

Unashamed of the Gospel

Paul reaches a central theme in Romans: “For I am not ashamed of this Good News about Christ. It is the power of God at work, saving everyone who believes—the Jew first and also the Gentile.”

In a culture that mocked the cross, Paul refused to be silent. The gospel was not a superstition or a religious crutch. It was the very power of God. Today, we often face similar cultural pressure—to keep our faith private, to downplay its claims, to avoid being seen as “too religious.” But like Paul, we must not be ashamed.

The word gospel means “good news.” It is the good news that Jesus came to the earth, showed the way to the Kingdom of God, died for sinners, rose from the dead, reigns on high, and will return in glory. It includes the offer of forgiveness, the promise of transformation, and the hope of eternal life.

Salvation is not just about escaping hell. It is about being made whole—spiritually, emotionally, and eternally. As A.W. Pink wrote, “We are saved from the penalty, power, and pleasure of sin.”[4] Douglas Moo adds, “Salvation denotes God’s provision for a person’s spiritual needs... including the restoration of the sinner to share in God’s glory.”[5]

This salvation is for all who believe—Jew and Gentile. The phrase “the Jew first and also the gentile” recognizes the historical unfolding of God’s plan: the gospel was first given to Israel but now extends to all nations.

The Righteousness of God Revealed
Romans 1:17 continues, “This Good News tells us how God makes us right in his sight.” This righteousness is not just God’s moral perfection; it is His covenant faithfulness. It is how He makes sinners right with Himself—through faith alone.

The phrase “from start to finish by faith” reminds us that the Christian life begins and ends in faith. We are saved by trusting in God’s promise, and we grow by continuing to trust. Paul echoes Habakkuk: “The righteous shall live by faith.”

To live by faith is to be made alive by the gospel. It is to walk each day in dependence on Christ, shaped not by fear or performance, but by grace.

So, what is our takeaway for today?

1. Embrace the Gospel as Your Identity
Paul introduces himself not by his credentials or accomplishments, but as a “slave of Christ Jesus,” called and set apart for the gospel. His identity is entirely shaped by the message of Jesus. For us today, this is a reminder that our worth and purpose aren’t defined by careers, titles, or approval from others, but by our relationship with Christ. Ask yourself: Is the gospel shaping how I see myself? When we root our identity in the gospel, we live with clarity, humility, and boldness.

2. Refuse to Be Ashamed of the Gospel
Paul’s boldness in a hostile culture encourages us not to shrink back in our witness. In an age when faith can be dismissed or mocked, we’re tempted to keep quiet. But the gospel isn’t just another religious idea—it’s “the power of God at work, saving everyone who believes.” Whether through words or actions, we’re called to live out and speak the good news without fear. Take time this week to ask: Where might God be calling me to speak or act more courageously for the sake of the gospel?

3. Live by Faith, Not by Performance
Paul’s message in Romans 1:17—that “the righteous shall live by faith”—calls us to daily reliance on God, not self-effort. Faith isn’t just the starting point of the Christian life; it’s how we walk every day. That means trusting God in your parenting, your job, your suffering, and your doubts. Faith means surrendering control and letting grace shape your responses. Reflect: Am I living by faith, or am I trying to earn God’s favor through performance?

Conclusion
Romans 1 is more than an introduction—it’s a plan for gospel-centered living. It reminds us who Jesus is: fully God and fully man. It tells us who we are: redeemed, called, and set apart. It calls us to live unashamed, to proclaim boldly, and to walk in the obedience of faith. Paul doesn't merely outline doctrine in these verses—he lays the foundation for a life of radical, Christ-centered purpose.

This passage also invites us to ask honest questions: Do we know who we are in Christ? Are we living like people called and commissioned by God? Are we relying on the power of the gospel every day, not just for salvation, but for daily transformation?

The Roman believers were known throughout the world, not because of their programs or buildings, but because of their faith. What if that could be said of us? What if our communities were stirred not by flashy marketing or polished presentations, but by the genuine, Spirit-filled faith of God's people living out the gospel with conviction and love?

Let us pray for revival in our churches—not for our name’s sake, but for God’s glory. Let us long to see lives transformed, families restored, and entire communities awakened by the power of God. May we never be ashamed of the gospel, for it is still the power of God unto salvation for all who believe.

Let our lives reflect the truth that we have been made alive in Christ, called to proclaim His name, and commissioned to live by faith. And may we be the kind of people who, like Paul, boldly declare to a watching world: “I am not ashamed of the gospel.”
 
[1] Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 2.

[2] Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 47.

[3] Charles Hodge, Commentary on the Epistle to the Romans (Grand Rapids: Eerdmans, 1950), 30.

[4] A. W. Pink, A Fourfold Salvation, Part 1, “Salvation from the Pleasure of Sin”; Part 2, “Salvation from the Penalty of Sin” (Chapel Library/PBS Pub., 2006).

[5] Douglas J. Moo, The Epistle to the Romans, New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1996), pp. 66–67.

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