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Rom_1:14-15. Fuller explanation regarding the previous ἵνα τινὰ καρπ . σχῶ καὶ ἐν ὑμῖν , καθὼς καὶ ἐν τ . λοιπ . ἔθνεσιν .
Respecting βάρ βαροῖ ( ὄνομα τὸ οὐχ Ἑλληνικόν , Ammonius), which, according to Greek feeling and usage, denotes generally all non-Greeks (Plat. Polit. p. 262 D)—all who were strangers to Greek nationality and language—see Dougt. Anal. II. p. 100 f.; Hermann, Staatsalterth. § 6, 1. How common it was to designate all nations by thus dividing them into Ἑλλ . κ . βάρβ ., see in Wetstein and Kypke, with examples from Philo in Loesner, p. 243. Of course the Hellenes included the Jews also among the βάρβαροι (a view which is attributed even to Philo, but without sufficient ground), while the Jews in their turn applied this designation to the Hellenes. See Grimm on 2Ma_2:21, p. 61. Now it may be asked: did Paul include the Romans among the Ἕλληνες or among the βάρβαροι ? The latter view is maintained by Reiche and Köllner, following older writers; the former is held by Ambrosiaster, Estius, Kypke, and others, and the former alone would be consistent with that delicacy which must be presumed on the Apostle’s part, as in fact, since Hellenic culture had become prevalent in Rome, especially since the time of Augustus, the Roman community was regarded from the Roman point of view as separated from the barbaria, and only nations like the Germans, Scythians, etc., were reckoned to belong to the latter. Comp Cicero, de fin. ii. 15, “non solum Graecia et Italia, sed etiam omnis barbaria. But the following σοφοῖς τε καὶ ἀνοήτοις , as also the circumstance that the Romans, although they separated themselves from the barbarians (Greek authors included them among these, Polyb. v. 104, 1, ix. 37, 5, Krebs and Kypke in loc[379]), are nowhere reckoned among the Hellenes or designated as such, make it evident that the above question is to be entirely excluded here, and that Paul’s object is merely to set forth generally his obligation as Apostle of the Gentiles in its universality. This he does in the form of a twofold division, according to nationality, and according to condition of culture, so that the thought which he would express is: I am in duty bound to all Gentiles, without distinction of their nationality or of their culture; therefore I am ready, to you also etc.
ὀφειλέτης ] Paul regards the divine obligation of office, received through Christ (Rom_1:5), as the undertaking of a debt, which he has to discharge by preaching the Gospel among all Gentile nations. Comp , in reference to this subject, Act_26:17 f.; Gal_2:7; 1Co_9:16.
οὕτω ] so, that is, in accordance with this relation, by which I am in duty bound to the Ἕλλησι τ . κ . βαρβ ., to the σοφ . τ . κ . ἀνοήτ . It does not refer to καθώς , Rom_1:13, which is dependent on the preceding καὶ ἐν ὑμῖν , but gathers up in itself the import of Ἕλλησι .… εἰμι : so then, ita, sic igitur. See Hermann, a[381] Luc. de hist. conscr. p. 161; Buttmann, neut. Gr. p. 307. Bengel well says: “est quasi ephiphonema et illatio a toto ad partem insignem.”
The οὕτω τὸ κατʼ ἐμὲ πρόθυμον (sc[382] ἐστί ) is to be translated: accordingly, the inclination on my part [lit. the on-my-part inclination] is, so that τὸ belongs to πρόθυμον , though the expression τὸ κατʼ ἐμὲ πρόθυμον is not substantially different from the simple τὸ πρόθυμον μου , but only more significantly indicative of the idea that Paul on his part was willing, etc. Comp on Eph_1:15. He says therefore: in this state of the case the inclination which exists on his side is, to preach to the Romans also. At the same time κατʼ ἐμὲ is purposely chosen out of a feeling of dependence on a higher Will (Rom_1:10), rather than the simple τὸ πρόθυμον μου , instead of which τὸ ἐμοῦ πρόθυμον would come nearer to the expression by κατʼ ἐμέ . On the substantival πρόθυμον , in the sense of προθυμία , comp 3Ma_5:26; Plat. Leg. ix. p. 859 B; Eur. Med. 178; Thuc. iii. 82, 8; Herodian, vii. 3, 15. The above connection of τὸ .… πρόθυμον is adopted by Seb. Schmid, Kypke, Reiche, Fritzsche, Philippi, van Hengel, Mehring, and others. So also Th. Schott, who however takes οὕτω in a predicative sense; as does likewise Hofmann: Thus the case stands as to the fact and manner of the inclination on my part. This however is the less appropriate, because Rom_1:14 contains, not the mode, but the regulative basis of the προθυμία of Rom_1:15. If τὸ κατʼ ἐμέ be taken by itself, and not along with πρόθυμον , there would result the meaning: there is, so far as I am concerned, an inclination; comp de Wette. But, however correct in linguistic usage might be τὸ κατʼ ἐμέ (see Schaefer, a[386] Bos. Ell. p. 278; Matthiae, p. 734), which would here yield the sense pro mea virili, as in Dem. 1210, 20, the πρόθυμον without a verb would stand abruptly and awkwardly, because not the mere copula ἐστί , but ἐστί in the sense of πάρεστι , adest, would require to be supplied. Beza, Grotius, Bengel, Tholuck, Rückert, Köllner, Baumgarten-Crusius, take τὸ κατʼ ἐμέ as a periphrasis for ἐγώ , so that πρόθυμον must be taken as the predicate (I on my part am disposed). Without sanction from the usus loquendi; what is cited by Köllner from Vigerus, p. 7 f., and by Tholuck, is of a wholly different kind. The Greek would express this meaning by τὸ γʼ ἐμὸν πρόθυμον (Stallbaum, a[387] Plat. Rep. p. 533 A).
καὶ ὑμῖν ] as also included in that general obligation of mine; and not: although ye belong to the σοφοί (Bengel, Philippi), which the text does not suggest. But τοῖς ἐν Ῥώμῃ is added with emphasis, since Rome (“caput et theatrum orbis terrarum,” Bengel) could least of all be exempted from the task assigned to the Apostle of the Gentiles. Hofmann erroneously holds (comp Mangold, p. 84) that Paul addresses the readers by ὑμῖν , not in their character as Christians, but as Romans, and that εὐαγγελίσασθαι means the preaching to those still unconverted; comp Th. Schott, p. 91. No, he addresses the Christian church in Rome, to which he has not yet preached, but wishes to preach, the tidings of salvation, which they have up to the present time received from others. As in every verse, from the 6th to the 13th, so also here the ὑμεῖς can only be the κλητοὶ Ἰ . Χ ., Rom_1:6 f., in Rome. See besides, against Mangold, Beyschlag in the Stud. u. Krit. 1867, p. 642 f.
[379] n loc. refers to the note of the commentator or editor named on the particular passage.
[381] d refers to the note of the commentator or editor named on the particular passage.
[382] c. scilicet.
[386] d refers to the note of the commentator or editor named on the particular passage.
[387] d refers to the note of the commentator or editor named on the particular passage.