Here he clearly shows two births; for by the words of His Son, that is, of God, He points to the higher birth, and by the expression of the seed of David, to the lower birth. And by the addition, "According to the flesh, He showed that even the birth according to the Spirit belongs to Him." Therefore the gospel is not about the mere man, for it is about the Son of God, and not about the simple God, for it is about Him who was born of the seed of David according to the flesh, so that one and the same is both, that is, both the Son of God and the Son of David. Wherefore let Nestorius be ashamed at last. The Apostle also mentions His birth according to the flesh, as well as the three Evangelists, in order to lead His listeners from Him to the higher birth. In the same way, the Lord Himself was first seen as a man, and then recognized by God.

He was revealed to be the Son of God in power, according to the spirit of holiness, through the resurrection from the dead, in Jesus Christ our Lord.

He said above, "His Son," and now he proves how He is known to be the Son of God, and says that He is named, that is, He is shown, confirmed, recognized; for naming is the very recognition, sentence and decision. For everyone recognized and decided that He was the Son of God. How so? In power, that is, through the power of the signs that He did. Moreover, according to the spirit of holiness, through which He sanctified the faithful; for it is proper for God to grant this. Also through the resurrection from the dead, for He is the first, and moreover He is one. He resurrected Himself. Thus He is known and revealed to be the Son of God through the resurrection; for this is also a great deed, as He Himself says: "When ye shall exalt the Son of Man, then ye shall know that it is I" (John 8:28).

Through Whom we have received grace and apostleship, that in His name we may submit to the faith.

Notice the gratitude. Nothing, he says, is ours, but everything is received by us through the Son. I have received apostleship and grace through the Spirit. He, says the Lord, will guide you (John 16:13). And the Spirit says, "Separate for me Paul and Barnabas" (Acts 13:2), and "The word of wisdom is given by the Spirit" (1 Corinthians 12:8). What does that mean? That which belongs to the Spirit belongs to the Son and vice versa. Grace, he says, and apostleship have also been received, that is, we have not become apostles according to our merits, but from grace from above. But persuasion is also a work of grace; for it was the work of the apostles to go and preach, and to persuade those who heard it belonged entirely to God. To conquer the faith. We are sent, he says, not to argue with words, nor to investigate or prove, but to submit to the faith, so that those who are taught may hear, believing without any contradiction.

All peoples.

We have received grace to subdue all nations to the faith, not I alone, but also the other apostles: for Paul did not pass over all nations; Will anyone say that if not in life, then in death, He goes to all nations through an epistle? And they would believe if they heard of the name of Christ, and not of His essence; for the name of Christ performed miracles, and it itself requires faith, because it cannot be comprehended by reason. See what the gift of the gospel is: it is communicated not to one people, like the Old Testament, but to all nations.

In the midst of which are you, who have been called by Jesus Christ.

Here the arrogance of the Romans is crushed. You have received no more than the other nations over whom you consider yourselves rulers; wherefore, as we preach to the rest of the nations, so also to you: do not be vain. In other words: you too are called, warned by grace, and did not come yourselves.

To all the beloved of God who are in Rome, the saints who have been called.

Not simply: to all who are in Rome, but: to the beloved of God. How can it be seen that they are beloved? From consecration; and He calls all believers saints. And he added, "Called," rooting in the memory of the Romans the beneficence of God, and showing that, though there be consuls and prefects among them, yet God called all with the same calling as the common people, loving and sanctifying you equally. Therefore, since you are equally beloved, called, and sanctified, you are not exalted above the ignoble.

Grace to you and peace.

And the Lord commanded the Apostles that when they enter houses, they should pronounce this word first. The battle that Christ had ended, which sin against God had engendered for us, was not easy, and that peace was acquired not by our labors, but by the grace of God: thus, grace first, then peace. The Apostle prays for the uninterrupted and inviolable abiding of both these blessings, so that again, if we fall into sin, a new battle may not be kindled.

From God our Father and the Lord Jesus Christ.