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The Introduction
Rom_1:8-15
Rom_1:8. First of all, I thank.—De Wette: “In all his Epistles, with the exception of Galatians, 1 Tim., and Titus, the Apostle pursues the natural course of first placing himself, so to speak, in relation with his readers; and his first point of contact with them is gratitude for their participation in Christianity.” [So also Alford in loc]. Comp. also 1Th_1:2; 2Th_1:3; 1Co_1:4. This means more definitely that the Apostle, in his epistles, with thanksgiving to God, seizes the point of connection for his subsequent argument; and this point of connection is in general a recognition of what has been already attained, but it takes its peculiar form from the condition of the different churches. Köllner calls this, captatio benevolentiœ. Tholuck: The Apostle opens his way to the hearts of the church by a declaration of his love. [Words-worth: “As usual, the Apostle begins with a sentiment by which he expresses his gratitude to God, and conciliates the good will of those to whom he writes.”—P. S.] According to Tholuck [De Wette] and Meyer, we would properly expect an åἶôá äÝ [or ἔðåéôá ] after ðñῶôïí ìÝí , but not in point of fact, since the ðñῶôïí marks the emphasis of the following introductory word.—My God. Not only the expression of genuine feeling (De Wette), but also of the thought that God has shown Himself as the God of his apostolic call, by opening before him a path in Rome for the cause of Christ (Act_28:15). [The language of personal application, with a corresponding sense of personal obligation: the God who, with all His blessings and promises, belongs to me, as I belong to Him, and am bound to serve Him. Comp. Act_27:23 : ôïῦ èåïῦ ïὗ åἰìé , ᾧ êáὶ ëáôñåýù , 1Co_1:4; Php_1:3; Php_4:19; Phm_1:4.—P. S.]—Through Jesus Christ. [Not to be connected with ìïõ (Koppe, Glöckler), but with åὐ÷áñéóôῶ .—P. S.] Comp. Rom_7:25; Col_3:17; Heb_13:15; 1Pe_2:5. Origen: Christ, as the mediator of the prayer, also presents the thanksgiving. [“Velut per pontificem magnum: opportet enim scire eum qui vult offerre sacrificium Deo, quod per manus Pontificis debet offerre.” So also Calvin, who refers to Heb_13:15, Bengel, Olshausen, and Hodge, who justly says that it is the clear doctrine of the Bible that, in all our approaches to God in prayer or praise, we must come in the name of Christ as the ground of our acceptance.—P. S.] Meyer objects to this view as not justified by Paul’s usual method, and explains that he renders thanks for what has come to pass by Christ. [Similarly Alford.] But what is meant by giving thanks for every thing in the name of Jesus Christ? (Eph_5:20.) The thanksgiving, as well as prayer, must be sanctified by the spiritual communion with Christ, and thus come before God; by this means, all selfish interests, and all human and passionate joy at the obtained results are excluded.—For you all. The ðåñß and ὑðÝñ were often confounded or changed by the copyists; therefore the Recepta has ὑðÝï here. Here, as at the beginning of Rom_1:7, the Apostle emphasizes the fact that he has in view all the believers in Rome, and will not appeal to or favor any partisan tendency.—That your faith is spoken of. Mention is made of it, and it has become famous among Christians in the whole world (see Rom_10:18; Rom_16:19). The expression, which has the outward appearance of being hyperbolical, acquires its complete significance chiefly in consequence of the powerful position of the metropolis of Rome, by the weight which Christianity gained in all the world by the conquest of this central home of the world, and by the Apostle’s views of the future of this apostolic station. See the quotations from Grotius and Calvin in Tholuck. [Meyer: “ ἐí ὅëù ôῷ êüóìῳ —a popular hyperbole, but admirably suited to the position of the congregation in the metropolis of the world, to which the eyes of all were directed.” Remember the adage: Orbis in urbe continetur.—P. S.]
Rom_1:9. For God is my witness. The for establishes the foregoing. Here, therefore, the thanksgiving through Christ is also explained (Php_1:3; Col_1:3; 1Th_1:2). The sense of the solemn asseveration is: My declaration is before the face of God. The free asseverations of this character arise in the Apostle’s case from the inner character of his work and the loftiness of his position. He cannot adduce earthly witnesses of the peculiarity of the facts which he has to assure; they are of heavenly origin, and he calls on God as their witness: that is, his whole knowledge of God, and his apostolic conscience, must be pledged. Pareus: “Ignotus ad ignotos scribens jurat.” Against this, Meyer quotes Php_1:18 [and 2Co_1:23.—P. S.] as decisive. The necessities for such strong expressions of the fervent man were indeed very different; but one species of them is that adduced by Pareus. The general constraint of the Apostle to let his readers sometimes look into the sanctity of his inner life, is secured by the solemn asseveration against all danger of profanation. Meyer adduces as a motive “the strange fact that he, the Apostle to the Gentiles, had not yet become active in the church at Rome, although it belonged to his school.” [Bengel: “A pious asseveration respecting a matter necessary and hidden from men, especially from those who were remote and unknown.” Alford: “There could be no other witness to his practice in his secret prayers, but God: and as the assertion of a habit of incessantly praying for the Roman Christians, whom he had never seen, might seem to savor of an exaggerated expression of affection, he solemnly appeals to this only possible testimony. To the Ephesians, Philippians (see, however, Php_1:8), Colossians, Thessalonians, he gives the same assurance, but without the asseveration. The thus calling God to witness is no uncommon practice with Paul; see ref. in E. V.” The Apostle’s frequent appeal to God (2Co_1:23; 2Co_11:31; Php_1:8; 1Th_2:5; 1Th_2:10; Gal_1:20) is a devout recognition of God’s omniscience, and hence an act of worship. It disproves the literal interpretation of Mat_5:33 ff., which prohibits perjury, and all useless and thoughtless swearing. Comp. Tholuck, Die Berpredigt, p. 263 ff. (3d ed.).—P. S.]
Whom I serve in my spirit. The idea of the real service of God, which so powerfully pervades the Epistle to the Romans, first appears with the ëáôñåýù (see Rom_1:21; Rom_2:22; Rom_3:25; Rom_5:2; Rom_12:1; Rom_15:16; Rom_16:25-27; comp. Act_7:7). As such a ëáôñåýùí , he stands before God. But he serves Him in his spirit; that is, his priesthood is not merely external, but the living service of God by a spiritually awakened, vital, and steadfast consciousness. Grotius and Reiche have found in the ëáôñ . an antithetical relation to the Jewish ëáôñåὶá in the law. Meyer thinks such an idea farfetched. But we are rather of the opinion that the Apostle is still thinking of all external character of worship, and especially that of the heathen Romans. [Umbreit, approvingly quoted by Alford: “The Apostle means that he is an intelligent, true priest of his God, not in the temple, but in his spirit; not at the altar, but at the gospel of His Son.” ëáôñåýåéí ( òָáַã ) and ëåéôïõñãåῖí ( ùֵøֵú ) are used in the Septuagint of the ministrations of the Jewish priesthood in the temple (comp. Luk_1:23; Heb_8:6; Heb_9:21), and in the New Testament applied to the Christian ministry, and to worship generally (Mat_4:10; Php_2:17). The words ᾧëáôñåýù , &c., give additional force to his solemn asseveration, and attest its sincerity.—P. S.]—In the gospel of his Son. (Genitive of the object.) His spirit is the temple, the sphere of his service; the gospel of the Son of God in the great work of evangelization, is the substance and form of his service of God.—How without ceasing. Meyer: ὡò does not stand for ὅôé (as it is usually taken, even by Fritzsche), but expresses the mode (the degree). This thanking without ceasing is not only more precisely defined, but more exactly conditioned by what follows.
Rom_1:10. Always in my prayers. His spiritual longing and striving are directed toward Rome; therefore he is ever (and everywhere. Bretschneider: Ubicumque locorum et quovis tempore. Luther: in all places) praying with his mind fixed on Rome. The thought is thus defined, if, with Tischendorf, we place a comma after ðñïóåõ÷ῶí ìïí . We prefer this view to that of Meyer: Always asking in my prayers. [Comp. here my Textual Note in defence of Meyer’s punctuation.—P. S.] There was, during his prayers, an unceasing remembrance of the Romans (the ἐðß is the determination of the time or the occasion), and this became a specific and urgent prayer.—If haply now at last I. The expression declares at the same time the earnestness of the petition, and humble resignation.—Might have a prosperous journey [better: may be prospered.—P. S.] Meyer: “The active åὐïäïῦí seldom has the exact signification, to lead well, expeditum iter prœbere; … but the passive never means via recta incedere, expeditum iter habere, but always [even in Pro_17:8] metaphorically, prospero successu gaudere. [Meyer then quotes a number of passages.—P. S.] Therefore the explanation, which anyhow gives a trivial idea, prospero itinereutar (Vulgate, and others), must be rejected.” [So also Alford.] Nevertheless, the choice of the word was suited to the allusion that the prosperity which the Apostle desired would consist in a successful journey to Rome; and we have sought to express this in the translation (Wohlfahrt). The affair is a subject of his prayerful solicitude, for it is not from selfishness, but only in accordance with God’s will that he will come to Rome. (Schott connects the ἐí ô . èåë . ô . èåïῦ not with ἐëèåῖí , but with åὐïäùèÞóïìáé ; but then the word would not seem to have been well chosen.)
Rom_1:11. For I long to see you, ἘðéðïèÝù . Fritzsche: simply cupio. [Not valde or ardenter cupio; comp. 2Co_5:2; for ἐðß does not intensify, but simply expresses the direction of the ðüèïò , which itself means strong desire. So also De Wette, Meyer, and Alford.—P. S.] Schott, ðüèïí ἔ÷ù ἐðß . According to Schott, the see you, ἰäåῖí ὑìᾶò , would indicate that Paul did not design to stay in Rome. But yet it constitutes an antithesis to the Epistle now about to be written.—Some spiritual gift, ÷Üñéóìá ðíåõìáôéêüí . De Wette: ÷Üñéóìá is simply a gift, without special reference to Divine grace. [De Wette understands by it the ðáñÜêëçóéò , Rom_1:12, and is followed by Alford.—P. S.] But the word must be explained by Paul’s use of language, especially by 1Co_12:4. The specific gift of Paul consists in his being the Apostle to the Gentiles; and without doubt this expression means not only that the Roman Church is to receive a general spiritual blessing from him, but shall also share in this special spiritual gift. [But such specific reference seems to be excluded by ôé , nor was the apostolate of the Gentiles strictly communicable to a congregation. Hence I prefer, with Tholuck, Olshausen, and Philippi, to give ÷Üñéóìá a more general application: spiritual invigoration of the whole Christian life, ðßóôéò , ἀãÜðç , ἐëðßò , ãíῶóéò , &c. So Hodge: “Any increase of knowledge, of grace, or of power.”—P. S.] The adjective ðíåõìáôéêüí , especially in connection with ÷Üñéóìá , can only denote a spiritual quality of the gift which proceeds from the communion of the divine Spirit. [“Springing from the Spirit of God, and imparted to the spirit of man;” Alford]. The following explanations are one-sided: Miraculous gifts (Bengel, &c.); gifts of the human spiritual life (Köllner, &c.). The ôé , some, expresses not only the Apostle’s modesty (Meyer), but an acknowledgment that the Romans were already in the faith, together with an intimation that something was still wanting in them.—In order that ye may be strengthened (see Rom_16:25). This is the object of the charismatic communication. [Paul uses the passive óôçñé÷èῆíáé , since he is simply the instrument through which God Himself strengthens and invigorates the spiritual life in man; comp. Rom_16:25 : ôῶ äõíáìÝíῳ ὑìᾶò óôçñßîáé , and 2Th_2:17.—P. S.]
Rom_1:12. That is, that I may be comforted together with you, &c. The connection of the two objects serves to explain one as well as the other. The Apostle wishes that the Romans be strengthened by him (the choice of the passive is not merely an expression of modesty, but also of the information that the matter is not of human choice, but that the blessing must come from the Lord), not only in their faith in general, but also in their particular calling as Roman Christians in their central relation to the world. And the result there-from will be, that the Apostle will be encouraged and aided in his universal apostleship. The addition, that is, &c., is therefore not a sancta adulatio (Erasmus), nor a safeguard against the appearance of presumption (Meyer), but the statement of his whole purpose. This purpose is not to seek comfort and consolation among them, as the óõìðáñá êëçèῆíáé ( ἅðáî ëåãüìåíïí in the New Testament) is explained by many, in harmony with the Peshito and Vulgate; but he will find Christian encouragement among them when they are strengthened (Meyer). Yet this is not only “in general,” but with a view to his Western mission. The óõì does not include the readers (Fritzsche), but is related as a termination to the óôçñé÷èῆíáé of the Romans. This can be seen by the following: By our common (reciprocal) faith, both yours and mine. This is a brief form of expression (Reiche, Van Hengel, and others, supply the ἐí áëëÞëïéò with an ἐíåñãïõìÝíçò ). He declares the fact that the communion of faith should serve for the reciprocal promotion of the faith. Fritzsche and Schott miss ἐìÝ , but this is implied in the words of the first person in Rom_1:11.
Rom_1:13. But I would not have you ignorant. Well-known form of announcement, especially of something new and important (Rom_11:25; 1Co_10:1; 1Th_4:13).—That oftentimes I purposed, &c. Together with the Apostle’s other impediments, it is of special consideration that, after every missionary journey, he found it necessary to return to Jerusalem in order to establish the unity of his new congregation with the mother church. Many delays were occasioned also by the necessary inspection and review of his organized churches, their internal disturbances, and the persecutions on the part of the Jews. The fact that he desired first to establish his mission in the East, he could not call an impediment. Meyer points to Rom_15:22. [So does Alford.] But the Apostle seems to intimate here (according to Rom_1:20-21) that he must prepare the church at Rome, as a church already existing, for his visit (by sending out his friends in advance). Meyer’s remark is odd: “Therefore hindered neither by the devil (1Th_2:18), nor by the Holy Ghost (Act_16:6); ” for his general hinderance is specified in these terms.—That I might have some fruit. Harvest-fruit, as a laborer. The figure is frequent (Php_1:22) [Joh_4:36; Joh_15:16; Col_1:6. The “fruit” is not the result of Paul’s labor, or his reward, but the good works of the Roman Christians who have been planted to bring forth fruit to God. This fruit the Apostle expected to gather and to present to God. Alford.—P. S.]. The choice of the expression is evidently a new evidence of his delicacy and modesty. We cannot urge that ó÷ῶ is the antithesis of have (Meyer: gehabt hätte) and obtain (Köllner).—Among you also. The êáß intensifies the comparison, in lively expression. The expression, ἔèíç , is used here to indicate definitely the Gentiles; first, because the Romans, as Romans, are Gentiles, from whom the remaining Gentiles are distinguished as such; then, because he has hitherto labored as the Apostle to the Gentiles. See the Exeg. Note on Rom_1:14. Schott: “There runs, from Rom_1:11-13, this thought: The Apostle Paul, in preparing himself for apostolic preaching in the midst of the Western Gentile world, regards it necessary to secure the Roman Church as a point of support and departure—so to speak, as a base of operations.” While this opinion is correct enough as far as the definiteness of his aim is concerned, the Apostle was far from regarding Rome merely as the means for an end, without first having chiefly in view the purpose of edifying the Roman Church for its own sake.
Rom_1:14. To Greeks and to Barbarians. What is the desire of his heart and his effort, is at the same time his calling and the duty of his office. His apostleship belongs to the whole Gentile world, and for this reason incidentally also to the Jews. Therefore, in consequence of the existing unity of Grecian and Roman culture, the Greeks and the Romans are combined under the term Greeks, in antithesis to the so-called Barbarians (Cicero, De Fin. ii. Romans 15 : Non solum Grœcia et Italia, sed etiam omnis barbaria), just as the term wise comprehends Jews and Greeks (1Co_1:26), and the unwise those barbarian nations who stood lowest in intellectual culture. The antithesis of Greeks and Barbarians means, according to the original Greek usage, Greeks and non-Greeks—the latter as uncultivated Barbarians in a national sense. It is in this sense that the present passage is interpreted by Reiche and others. But at a time when Greek was written in Rome, and to Rome, the word undoubtedly indicated an historical antithesis of culture, according to the expression quoted from Cicero; and Paul, with his refined feeling, could hardly have chosen the word in the former restricted sense. (Ambrosiaster, and others.) Meyer objects that the Romans were nowhere enumerated as Hellenes. But this is certainly the case in Rom_1:16, where the Hellene represents heathendom in general. Comp. Rom_2:9-10; Rom_10:12; and the many antitheses of a similar character in the Acts of the Apostles, and in the other Pauline Epistles. Therefore Meyer’s statement is unsatisfactory, that Paul would only express his Gentile-apostolic obligation in its universality, and that he does this in double merismat c form, as well according to nationality as according to the degree of culture. The sense certainly is, that he is pledged to all Gentiles. In this relation, he is ὀöåéëÝôçò in the sense of indebtedness, which he assumed at his call. See 1Co_9:10.
Rom_1:15. So, as far as lies in me, I am ready. So far as it depends on him, he is not only willing, but determined; his inclination corresponds to his indebtedness ( ðñüèõìïí = ðñïèõìßá ). ôὸ êáô ̓ ἐìÝ is variously explained. 1. Ïὕôùò , ôὸ êáô ̓ ἐìὲ : ðñὸèõìïí (sc. ðñïèõìßá ἔóôé ). 2. Ïὕôùò ôὸ ( êáô ̓ ἐìὲ ) ðñüèõìïí . 3. Ïὕôùò ôὸ êáô ̓ ἐìἑ ðñüèõìïí (= ôὸ ðñüèõìüí ìïõ ). 4. Ïýôùò : ôὸ êáô ̓ ἐìὲ ðñὸèõìïí . De Wette and also Meyer [in the third edition of 1859, but not in the fourth.—P. S.] are fur the first: As far as I am concerned, there is readiness. [This explanation connects ôὸ with êáô ̓ ἐìÝ , and takes ðñüèõìïí as the predicate and a substantive = ðñïèõìßá .—P. S.] Reiche [Calvin, Philippi, Van Hengel, and Meyer, in the fourth edition of 1865, where he gives up his former view.—P. S.] are for the second: And so am I—as far as lies in me—ready. Fritzsche is for the third: My readiness, or desire, is. [ êáô ̓ ἐìÝ in this case is taken us a mere periphrase for ἐìïῦ , but it has an emphasis, and expresses Paul’s sense of dependence on a higher will.—P. S.] Tholuck is for the fourth: So, for my part, I am ready. [Tholuck, though not very decidedly, follows Beza (Quidquid in me situm est, id promptum est), Grotius, Bengel, and Rückert, and takes ôü êáô ̓ ἐìÝ as the subject of the sentence = ἐãþ , and ðñüèõìïí as an adjective and as the predicate: I am ready. But Meyer objects that ôὸ êáô ̓ ἐìÝ is never used as a periphrase for the personal pronoun; ôὰ ὑìÝôåñá for ὑìåῖò , and ôὰ ἐìὰ for ἐãþ not being parallel.—P. S.] I think the explanation of Reiche the correct one. For further particulars, see De Wette, Tholuck, and Meyer. Theodore Schott explains the ïὕôùò , under such circumstances, and translates thus: Under such circumstances it is my present inclination. But Paul has not at all spoken of circumstances. He asserts that ïὕôùò , used absolutely, never means itaque, but always “under this condition, these circumstances.” But as the circumstances may be attending, so they may be causative; comp. Rom_5:12.—To you also who are in Rome. Schott thinks that by these words are meant, not the Christians in Rome, but the Gentile inhabitants of Rome! The natural conclusion from this view would be, that his Epistle also must have been designed for the Gentiles in Rome. Certainly he had in view from the start, besides the Christians, those Gentiles also who were yet to be converted, [ ôïῖò ἐí ̔ Ñþìç is emphatically added, since Rome, the “caput et theatrum orbis terrarum,” could least of all be excluded from that general apostolic commission. Bengel and Meyer.—P. S.]
2. Asseverations, prayers, proofs of the Apostle’s prayer. See the Exeg. Notes.
3. The difference between the longing of the Apostle for Rome, and the longing of the modern world for Rome. If the Pauline Christianity of the Evangelical Church were not so much paralyzed by the indifference of humanitarianism, by the hatred and ignorance of rationalism, and by the morbid literalism of confessionalism and sectarianism, it would be able to wield the weapons of the Spirit as heroically against mediæval Papal Rome—which is now besieged at so many points—as Paul, the poor tent-maker, combatted pagan, imperial Rome. Still, the gospel of God will triumph in the end.
4. The great missionary thought of the Apostle (Rom_1:11-12). See the Exeg. Notes. Rom_1:12 : The Popes do not write thus to the Romans.
5. The impediments (Rom_1:13). Although the Apostle knew well that on the absolute height of faith all impediments are only means of advancement for believers (Rom_8:28), he yet speaks of impediments with a truly human feeling. But each of these impediments marks a point where he surrenders to God his desire to pass beyond those sacred limits through which an enthusiast would have violently broken.
6. How Paul subsequently attained the object of his wishes, though not according to human purposes, but according to the counsel of God; first as a prisoner, and last as a martyr.
Starke: We have greater occasion to thank God for spiritual than for temporal blessings (Rom_1:8).—We must not always be brief in prayer, but we must continue until the heart becomes warmed (Rom_1:10).—Complete sovereignty over auditors does not belong to any teacher or preacher (Rom_1:13).—Quesnel: Thankfulness is one of the most excellent, but one of the most neglected duties. Preachers must supply this deficiency on the part of their flocks (Rom_1:8).—The oath may be allowed, if God’s honor requires it (Rom_1:9).—Cramer: The presence and living voice of teachers can accomplish more than the mere reading of their writings. Therefore Christians should not think that they have done enough, when they read God’s word in sermons at home; but, whenever they can, they should hear their instructors personally, and industriously attend public worship (Rom_1:11).—Osiandri Bibl.: We should do no less than our calling directs; but we should not include therein any thing that does not belong to it, lest we trespass on the office of another (Rom_1:15).
Lisco, on Rom_1:9-12 : The fruits of the (apostolical) sense of gratitude: (a.) Continual remembrance of the Roman Christians in prayer; (b.) prayer that, by the will of God (Rom_1:10), an open way might be made for his personal acquaintance with the church.
Heubner, on Rom_1:8 : 1. There is an extended Christian celebrity in the estimation of others; yet it must not be sought nor circulated designedly, but come of itself; 2. we learn that Christian churches should take knowledge of each other. Metropolitan cities can exert an important influence on the whole country. So with Rome at that time.—On Rom_1:9 : Sacred fidelity to one’s calling is true service of God.
Lange: The justification of praise: 1. So far as it corresponds to the truth; 2. is embraced in thanksgiving; 3. is sanctified as an incitement to greater success.—The estimation of good human conduct is not ignored by the exclusion of the merit of works, but secured against profanation.—Rome formerly a celebrated congregation of believers.—The different phases of Rome in universal history.—The apostolical longing for Rome: 1. An image of the longing of Christ (Luk_12:49); 2. a life-picture of human destination.—The sanctification of longing.—The proper estimate of impediments in life: 1. We should distinguish between imaginary and real hinderances; 2. we should not become discouraged by them, but we should not stubbornly force our way through them; 3. we should overcome them by prayer; 4. we should transform them into helps. (The Epistle to the Romans, besides other blessings, arose from the Apostle’s hinderances.)
[Burkitt: From the Apostle’s longing to see the Romans, learn: 1. That the establishment in faith and holiness is needed by the holiest and best Christians; 2. that the presence of the ministers of Christ with their people is necessary for their establishment; 3. that the Apostle desired to be personally present with the Church and saints at Rome for his own benefit as well as for their advantage.—Henry: Rom_1:8. The faith of the Roman Christians came to be talked of because of the prominence of Rome. That city being very conspicuous, every thing done there was talked of. Thus, they who have many eyes upon them need to walk very circumspectly; for, whether they do good or evil, it will certainly be reported. How is the purity of Rome departed! The Epistle to the Romans is an argument against them.—Scott: The most of us must own with shame that we are not so earnest or particular, even in our narrow circles, as Paul was in respect to his most extensive connections and multiplied engagements. We ought to long for opportunities of usefulness, as worldly men do for a prosperous trade, or occasions of distinguishing themselves and acquiring celebrity.—Clarke: Rom_1:9. Paul presents the spiritual worship of God in opposition to the external. Our religion is not one of ceremonies, but one in which the life and power of the eternal Spirit are acknowledged and experienced.—Barnes: 1. One effect of religion is, to produce the desire of the communion of saints 2. nothing is better fitted to produce growth in grace than such communion; 3. the firm faith of young converts is very much calculated to excite the feeling and strengthen the hope of Christian ministers; 4. the Apostle did not disdain to be taught by the humblest Christians.—J. F. H.]
Footnotes:
Rom_1:8.—[ ðñῶôïíìÝí , primum quidem, zuvörderst, first of all. The åἲôá äÝ is omitted in the pressure of thought and flow of speech, as in Act_1:1; Rom_3:2; 1Co_11:18. Comp. Winer, Grammar, p. 508 (6th ed), and Alex. Buttmann, Grammatik des N. T. Sprachgebrauchs, p. 313. Alford finds the corresponding äÝ in Rom_1:13, and connects thus: “Ye indeed are prospering in the faith; but I still am anxious further to advance that fruitfulness.” But this anxiety was already expressed in Rom_1:10, and the äÝ in Rom_1:13 is simply ìåôáâáôéêüí .—P. S.]
Rom_1:8.— ðåñß is best supported in opposition to ὑðÝñ . [The prepositions ðåñß and ὑðÝñ both occur in this connection (1Co_1:4; Col_1:3; 1Th_1:2; 2Th_1:3), though ὑðÝñ more rarely (Eph_1:16; Php_1:4), with substantially the same meaning; the difference is, that ðåñß , concerning, implies simply that the Roman Christians are the subject of thanks; while ὑðÝñ , for, in behalf of, for the sake of, gives the idea of intercession and aid. But ðåñß has also the latter meaning. They are often confounded by the MSS., but the best codices ( à . A. B. C. D*. K.) and critical editors (Griesbach, Lachmann, Tischendorf, Meyer, Alford, Wordsworth) are here in favor of ðåñß against the ὐðÝñ of the textus receptus.—P. S.]
Rom_1:9.—[ ὠò differs from ὂôé and expresses the mode or degree. Comp. Php_1:8; 2Co_7:15; 1Th_2:10; Act_10:28, and Meyer and Philippi in loc.—P. S.]
Rom_1:10.—[The translation depends here upon the punctuation, which is left to critical conjecture, the ancient MSS. having no punctuation. I make a comma or semi-colon after ðïéïῦìáé , and connect ðÜíôïôå , ê . ô . ë ., with äåüìåíïò . So Meyer, Philippi, Alford (in his notes). Dr. Lange, however, in his version and Exeg. Notes, follows Tischendorf, who makes a comma after ðñïóåõ÷ῶí ìïõ , like the E. V. In this case ðÜíôïôå must be taken as an intensification of ἀäéáëåéðôùò = assidue semper, assiduissime; but this would require a different position of the words, viz., ὡò ἀäéáëåßðôùòðÜíôïôå . As it is, ðÜíôïôå ἐðὶ ôῶí ðñïóåõ÷ῶí ìïí äåüìåíïò is better taken as an explanation of ἀäéáëåßðôùò ìíåßáíὐìῶí ðïéïῦìáé , so as to mark at the same time a progress of the idea, the incessant remembrance of the Romans culminating in direct prayer.—P. S.]
Rom_1:10.—[ åἰ ðùò ἥäç ðïôå , ob etwa endlich einmal (Meyer, Olshausen, Lange, &c.); Alford: if by any means before long. ðùò , haply, possibly, implies the possibility of new delays and hindrances. ῆäç , already, may mean finally or at last, with reference to things long hoped for and delayed, and in connection with ðïôå , tandem aliquando. See Hartung, Partikellehre Rom 1:238. The Apostle’s desire in this respect was granted about three years afterwards, a. d. 61.—P. S.]
Rom_1:10.—[Or succeed, åὐïäùèÞóïìáé . The original meaning of ὁäüò , way, journey, is lost in the verb. See Exeg. Notes. But the parting wish in Greece to travellers is even now êáëὸí êáôåõïäéïí , as in Italy, buon viaggio, a happy journey.—P. S.]
Rom_1:11.—[Dr. Lange inserts after gift: personal, peculiar grace, and after established: for your world-historical calling. See his explanation below, which I cannot adopt.—P. S.]
Rom_1:12.—[ óõìðáñáêëçèῆíáé ἐí ὑìῖí äéὰ ôῆò ἐí ἀëëÞëïéò ðßóôåùò , ὑìῶí ôå êáὶ ἐìïῦ . The infinitive óõìðáñáêë . (which compound verb only occurs here in the N. T.) is parallel with the preceding óôçñé÷èῆíáé , the subject ἐìÝ being understood from ἐðéðïèù , Rom_1:11. The óõì is generally resolved into ἦìᾶò êáὶ ἐìáõôüí , you and I, but Meyer, on account of ἐí ὑìῖí , makes Paul the only subject of óõìðáñáêëçèῆíáé . This would require the omission of together in the E. V. The ὑìῶí (which is politely put first) and ἐìïῦ explain ἐí ἀëëÞëïéò , which is a little more emphatic than ἀëëÞëùí , showing that faith dwelled in the hearts of the Roman Christians. The mutual faith of the E. V. suggests the wrong sense: faith which each has in the other. Dr. Lange, in accordance with his specific interpretation of ÷Üñéóìá , adds to comforted: made joyful for the common call for the conversion of the world.—P. S.]
Rom_1:13.—[For ïὐ èÝëù , Codd. D*. E. G. and Ital. read ïὐê ïἲïìáé .—P. S.]
Rom_1:13.—[The verb to let, is used here, and 2Th_2:7, by the E. V. in the rare sense to hinder, to forbid, to prevent ( êùëýåéí , êáôÝ÷åéí ), as in Tennyson’s lines:
“Mine ancient wound is hardly whole,
And lets me from the saddle.”
But the word is now generally used in the opposite sense, to allow, to permit. On the contrary, the verb to prevent, in the E. V. (and in the Anglican Liturgy), means to precede, to anticipate (præ-venire); while in modern English it signifies the reverse, to hinder, to obstruct.—P. S.]
Rom_1:13.—[The words êáὶ ὲêùëýèçí ἂ÷ñé ôïῦ äåῦñï , are a parenthesis, since ἲíá must depend upon ðñïåèὲìçí , &c. It is not necessary on this account to take êáὶ in the adversative sense, to which Fritzsche and Meyer object. äåῦñï is only here in the N. T. a particle of time, although often in Plato and later writers.—P. S.]
Rom_1:15.—[Or: And so, Hence. The force of ïὒôùò is: Since I am a debtor to all the Gentiles, &c.—P. S.]
Rom_1:15.—[ ïὒôùò ôὸ , êáô ̓ ἐìὲ , ðñüèõìïí (sc. ἐóôé ). On the different interpretations of this phrase which do not materially alter the sense, comp. Exeg. Notes. As may be inferred from my punctuation, I connect (with the E. V., Calvin, Philippi, Wordsworth, Meyer, in his last edition) ôü with ðñüèõìïí , and take ðñüèõìïí as equivalent to the substantive ðñïèõìßá (as ôὸ ÷ñçóôüí for ἡ ÷ñçóôüôçò , Rom_2:4; comp. ôὸ ìùñüí , ôὸ ἀóèåíÝò , 1Co_1:25), and as the subject of the sentence: This being so ( ïὒôùò ), there is, on my part, or, as far as I am concerned ( êáô ̓ ἐìÝ , quantum ad me), a willingness or desire ( ðñüèõìïí ); or I, as much as in me is, am willing (Calvin: Itaque, quantum in me est, paratus sum). Comp. ôὴí êáè ̓ ὐìᾶò ðßóôéí , Eph_1:15; ôῶí êáè ̓ ὐìᾶò ðïéçôῶí , Act_13:28; 1Co_3:3; 1Co_15:32). êáô ̓ ἐìÝ is more expressive than ìïõ (after ðñüèõìïí ) would be; the Apostle laying stress on his dependence and submission to a higher power, as if to say: As far as it depends on me, I am anxious to come and preach to you, but my will is subject to the will of God, who may have decreed otherwise.—P. S.]
[1 Tim. is no exception, comp. 1Ti_1:13-17; nor is 2 Cor., as Olshausen thinks, for in 2Co_1:3-22 we have an equivalent. The absence of the usual praise and thanksgiving in the Epistle to the Galatians, is to be explained by their apostasy from the simplicity of the gospel.—P. S.]
[De Wette: “Das innere lebendige Element und somit die Wahrhafligkeit des Dienstes.” Meyer: “ ἐí ðíåýìáôßìïí , in meinem höheren sittlichen Selbstbewustsein, welches die lebensvolle innere Werkstätte dieses Dienstes ist.” On the spiritual service of God, comp. Joh_4:24.—P. S.]
[So also Wordsworth, who explains ôïῦôï äὲ ἐóôéí : “Think not that I am so presumptuous as to imagine that the benefit will be wholly yours.”—P. S.]
[ ÂÜñâáñïò —an onomatopoëtic word imitating a rough sounding, unintelligible language—means originally simply a foreigner, a man speaking a strange tongue (1Co_14:11; comp. Ovid’s “Barbarus hic ergo sum, quia non intelligor ulli”), and does not necessarily imply reproach, but the Greeks, with their pride of race and culture, and the Romans, with their pride of power, looked down with sovereign contempt upon all other nations. Hellen and Barbarian refers to the distinction of language and race; wise and unwise, to the difference of natural intelligence and culture in every nation. Rome, being “an epitome of the world,” included representatives of all nations and all shades of culture and ignorance. The Jews should not be mixed in here; the Apostle speaks simply of his indebtedness to the whole Gentile world without distinction of race and culture.—P. S.]
[We mention, as an exegetical curiosity, that Dr. Wordsworth finds in this passage proof of the universal gift of language for preaching the gospel: “How could St. Paul be said to owe the debt of the gospel to all the world, if he had not the means of paying it? And how could he pay it, without the coinage of intelligible words?” It would be hard for Dr. Wordsworth to prove that Paul preached in the Chinese, the Sanscrit, the Teutonic, and Celtic languages, to nations who understood no other, and whom he never visited. From Act_14:11; Act_14:14, it would seem that he did not understand the popular language of Lycaonia. The knowledge of Greek and Hebrew was sufficient for his apostolic mission within the limits of the whole Roman empire.—P. S.]
[Comp. my Textual Note13on Rom_1:15, p. 68.—P. S.]