Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadJohn Bengel Commentary - Romans 1:6 - 1:6
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Rom 1:6. Ἐν οἷς), among which nations, that have been brought to the obedience of the faith by the calling of Jesus Christ-καὶ ὑμεῖς, ye also) Paul ascribes no particular superiority to the Romans.-Comp. 1Co 14:36. He, however, touches upon the reason for his writing to the Romans. Presently, in the following verse, he directly addresses them-κλητοὶ, called), Rom 1:7.
V. 7. Πᾶσι το͂ις οὖσιν ἐν Ῥώμῃ, to all that be in Rome) Most of these were of the Gentiles, Rom 1:13, with whom, however, Jews were mixed. They had been either born and educated at Rome, or, at least, were residing there at that time. They were dwelling scattered throughout a very large city, and had not hitherto been brought into the form of a regularly constituted church. Only some of them were in the habit of assembling in the house of Priscilla and Aquila, Rom 16:5. What follows, beloved, etc., agrees with the word all; for he does not address the idolaters at Rome-ἀγαπητοῖς Θεοῦ, κλητοῖς ἁγίοις) These two clauses want the copulative conjunction, and are parallel; for he, who belongs to God, is holy [set apart]. Comp. Heb 3:1. The expression, the beloved of God, he particularly applies to the believing Israelites, ch. Rom 11:28; called to be saints, to believers of the Gentiles. The Israelites are holy by descent from their fathers, Act 20:32, note. Comp. with annot. on Rom 1:1 of this chapter; but believers of the Gentiles are said to be sanctified or called saints, holy by calling, as Paul interprets it [‘sanctified’], 1Co 1:2. We have here a double title, and I have referred the first part to the Israelites, the second to the Gentiles. Comp. Rom 1:5-6, and add the passages, which have just now been quoted. The celebrated Baumgarten, in his German exposition of this Epistle, to which we shall often have occasion to refer, writes thus: “Hiedurch würde der gottesdienstliche Unterschied der Gläubigen und eingebildete Vorzug der Israëliten zu sehr bestätiget worden seyn, den Paulus vielmehr bestreitet und abgeschaffet oder aufgehoben zu seyn versichert.”[6] We answer: The privilege of the Israelite (although he who is called holy, is as highly blessed, as he who is the beloved of God) is as appropriate to be mentioned in Paul’s introduction, as the πρῶτον, ch. Rom 1:16 [to the Jew first], is appropriate in the Statement of his subject[7] there; which [the statement of the priority of the Jew, at Rom 1:16] Baumgarten defends enough and more than enough.-χάρις, grace, etc. This form of expression is the customary one in the writings of Paul. See the beginnings of his epistles, and also Eph 6:23.-ὑμῖν, to you) Supply, may there fall to your lot.-εἰρήνη, peace) שלום, peace: a form of salutation in common use among the Hebrews, before which is placed ΧΆΡΙς, grace, a term altogether consonant to the New Testament, and to the preaching of the apostles. Grace comes from God; then, in consequence, man is in a state of peace, ch. Rom 5:2, note.-ἀπὸ Θεο͂υ πατρὸς ἡμῶν καὶ Κυρίου Ιησο͂υ Χριστο͂υ, from God our Father and the Lord Jesus Christ) The solemn form of appellation used by the apostles, God and the Father, God our Father; and, when they speak to one another, they do not often say Κυρίος, Lord, inasmuch as by it the proper name of GOD with four letters [יהוה were the four letters, tetragrammaton] is intended; but, in the Old Testament, they had said, Jehovah our God. The reason of the difference is: in the Old Testament they were, so to speak, slaves; in the New Testament they are sons; but sons so know their father, as to render it unnecessary to call him often by his proper name. Comp. Heb 8:11. Farther, when Polytheism was rooted out, it was not so necessary, that the true God should be distinguished from false gods, by His proper name. ΚΥΡΊΟΥ is construed, not with ἩΜῶΝ; for God is declared to be the Father of Jesus Christ, and our Father, not, our Father, and the Father of Jesus Christ; but [Κυρίου is construed] with ἀπὸ, as is evident from 2Ti 1:2. There is one and the same grace, one and the same peace, from God and Christ. Our confidence and prayers are directed to God, inasmuch as He is the Father of our Lord; and to Jesus Christ, inasmuch as He makes us, through Himself, stand in the presence of the Father.
[6] Here lay the difference in divine services among believers, and the imaginary superiority of the Israelites would have been too strongly confirmed, which Paul, to make quite sure of it, would much rather have disputed and cancelled or abolished.
[7] ‘Propositioni’ in the Latin: Cic. Inv. ii.18, defines it as “per quem locus is breviter exponitur, ex quo vis omnis oportet emanet ratiocinationis.”