Online Resource Library
Commentary Index | Return to PrayerRequest.comVincent Word Studies - Romans 1:1 - 1:1
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Superscription (Rom 1:1, Rom 1:2)
Dr. Morison observes that the superscription is peerless for its wealth of theological idea.
Paul (Παῦλος)
A transcript for the Latin paulus or paullus, meaning little. It was a favorite name among the Cilicians, and the nearest approach in sound to the Hebrew Saul. According to some, both names were borne by him in his childhood, Paulus being the one by which he was known among the Gentiles, and which was subsequently assumed by him to the exclusion of the other, in order to indicate his position as the friend and teacher of the Gentiles. The practice of adopting Gentile names may be traced through all the periods of Hebrew history. Double names also, national and foreign, often occur in combination, as Belteshazzar-Daniel; Esther-Hadasa; thus Saul-Paulus.
Others find in the name an expression of humility, according to Paul's declaration that he was “the least of the apostles” (1Co 15:9). Others, an allusion to his diminutive stature; and others again think that he assumed the name out of compliment to Sergius Paulus, the deputy of Cyprus. Dean Howson, while rejecting this explanation, remarks: “We cannot believe it accidental that the words 'who is also called Paul,' occur at this particular point of the inspired narrative. The heathen name rises to the surface at the moment when St. Paul visibly enters on his office as the apostle of the heathen. The Roman name is stereotyped at the moment when he converts the Roman governor.”
A servant (δοῦλος)
Lit., bond-servant or slave. Paul applies the term to himself, Gal 1:10; Phi 1:1; Tit 1:1; and frequently to express the relation of believers to Christ. The word involves the ideas of belonging to a master, and of service as a slave. The former is emphasized in Paul's use of the term, since Christian service, in his view, has no element of servility, but is the expression of love and of free choice. From this stand-point the idea of service coheres with those of freedom and of sonship. Compare 1Co 7:22; Gal 4:7; Eph 6:6; Phm 1:16.
On the other hand, believers belong to Christ by purchase (1Co 6:20; 1Pe 1:18; Eph 1:7), and own Him as absolute Master. It is a question whether the word contains any reference to official position. In favor of this it may be said that when employed in connection with the names of individuals, it is always applied to those who have some special work as teachers or ministers, and that most of such instances occur in the opening salutations of the apostolic letters. The meaning, in any case, must not be limited to the official sense.
Called to be an apostle (κλητὸς ἀπόστολος)
As the previous phrase describes generally Paul's relation to Christ, this expression indicates it specifically. “Called to be an apostle” (A.V. and Rev.), signifies called to the office of an apostle. Yet, as Dr. Morison observes, there is an ambiguity in the rendering, since he who is simply called to be an apostle may have his apostleship as yet only in the future. The Greek indicates that the writer was actually in the apostolate - a called apostle. Godet, “an apostle by way of call.”
Separated unto the gospel of God (ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ)
Characterizing the preceding phrase more precisely: definitely separated from the rest of mankind. Compare Gal 1:15, and “chosen vessel,” Act 9:15. The verb means “to mark off (ἀπό) from others by a boundary (ὅρος).” It is used of the final separation of the righteous from the wicked (Mat 13:49; Mat 25:32); of the separation of the disciples from the world (Luk 6:22); and of the setting apart of apostles to special functions (Act 13:2). Gospel is an exception to the almost invariable usage, in being without the article (compare Rev 14:6); since Paul considers the Gospel rather as to its quality - good news from God - than as the definite proclamation of Jesus Christ as a Savior. The defining elements are added subsequently in Rom 1:3, Rom 1:4. Not the preaching of the Gospel, but; the message itself is meant. For Gospel, see on superscription of Matthew.