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I. INTRODUCTORY.
Rom_1:1-7
A. Salutation with long interposed parenthesis, suggested by "gospel of God." The parenthesis, expressing thoughts of which the writer's mind is full, intimates the purport of the coming treatise. It also intimates his claim, afterwards more fully asserted (Rom_15:15, seq.), to demand a hearing from the Roman Church. It is St. Paul's way, when full of an idea, thus to interrupt his sentences at the suggestion of a word. Somewhat similar interpositions are found in the opening salutations of Galatians and Titus, especially in the latter; but this is peculiar for its length and fulness.
Rom_1:1
Paul, a servant of Jesus Christ, called to be an apostle. In his salutations to the Philippians and to Titus also St. Paul calls himself δοῦλος (i.e. "bondservant") of Jesus Christ; but usually only ἀπόστολος , or, as here, κλητὸς ἀπόστολος , which is rightly translated in the Authorized Version, "called to be an apostle," Divine vocation to the office being the prominent idea. St. Paul often elsewhere insists on the reality of his vocation from Christ himself to be an apostle to the Gentiles; and this with regard to disparagement of his claim to be a true apostle at all on the part of some (cf. 1Co_9:1; 2Co_11:5; 2Co_12:12; Gal_1:1, Gal_1:12; Gal_2:8). It does not follow from his thus asserting his claim here and afterwards in this Epistle that he was aware of any disparagement of it at that time among the Roman Christians; still less that he wrote his Epistle with a polemical purpose against the Judaizers, as some have supposed. Still, he may have suspected that some might possibly have been busy there, as they were in other places; and, however that might be, writing as he was to a Church not founded by, and as yet unvisited by, himself, he might think distinct assertions of his claim to be heard desirable. Separated (or, set apart) unto the gospel of God; i.e. to the preaching of the gospel, not the reception of it only, as is evident from the context. The word ἀφωρίσμενος here, as well as the previous κλητὸς , is best taken, in pursuance of the line of thought, as referring to the Divine counsels, not to the agency of the Church. It is true that the word is elsewhere used with the latter reference, as in Act_13:2, Ἀφορίσατε δὴ μοι τόν τε Βαρνάβαν καὶ τὸν , Σαῦλον εἰς τὸ ἔργον ὂ ππροσκέκλημαι αὐτούς , where the ἀφορισμὸς spoken of was subsequent to the Divine κλῆσις , and effected by human laying on of hands. But we have also St. Paul's own words (Gal_1:15), Ὁ Θεὸς ὁ ἀφόρρισας με ἐκ κοιλίας μητρός μου καὶ καλίσας διὰ τῆς χάριτος αὐτοῦ , where the ἀφορισμὸς is that of God's eternal purpose, and previous to the κλῆσις (cf. Act_9:15 and Act_26:16, Act_26:17).
Rom_1:2
Which he promised before through his prophets in the Holy Scriptures concerning his Son. Here the parenthetical passage begins, extending to the end of Rom_1:6. It is unnecessary to complicate it by connecting περὶ τοῦ υἱοῦ αὐτοῦ with the previous εὐαγγέλιον Θεοῦ . It goes more naturally with προεπηγγείλατο , denoting the subject of the Old Testament promises. By προφητῶν are meant not only the sacred writers distinctively so called, but (as in Heb_1:1) all who spoke of old under Divine inspiration, as by γραφαῖς ἁγίαις is signified the Old Testament generally. This intimation of the gospel being the fulfilment of prophecy is fitly introduced here, as preparing the reader for the argument of the Epistle, in the course of which the doctrine propounded is shown to be in accordance with the Old Testament, and in fact anticipated therein. This is, indeed, a prominent point in the general teaching of apostles and evangelists. They announce the gospel as the fulfilment of prophecy, and the true completion of all the ancient dispensation; and it is to the Old Testament that, in addressing Israelites, they ever in the first place appeal. Thus St. Peter (Act_2:14; Act_3:18; Act_4:11); thus Stephen (Act_7:1-60.); thus St. Paul at Antioch in Pisidia, at Thessalonica, and before Agrippa (Act_13:16; Act_17:2; Act_26:6, Act_26:22); thus Philip to the Ethiopian proselyte (Act_8:35); thus Apollos at Corinth (Act_18:28). Our Lord himself had done the same, as in Mat_5:17; Luk_4:21; Luk_24:27, Luk_24:44; Joh_5:39. All this is important as showing how the old and new dispensations are regarded together as parts of a whole, the old one being but the needful preparation for a fulfilment in the new, and so becoming intelligible; and thus how "through all the ages one eternal purpose runs." There was also a providential preparation in the Gentile world, though not so direct and obvious, and though, of course, not similarly noticed in addresses to disciples of the Law. But St. Paul intimates it; as in his speech on Areopagus, and also, as will be seen, in this Epistle. Even the gospel is set forth as but a further stage of progress towards a final consummation, as the dawn only of a coming daybreak. We have still but an earnest of our inheritance; the "earnest expectation of the creature" still awaits "the manifestation of the sons of God." Meanwhile, in the revelation already made through Christ, and the redemption accomplished by him, we are taught to cling to our faith in a Divine purpose throughout the world's perplexing history—that of resolving at last all discords into eternal harmony, and making manifest "one great love, embracing all." This grand view of a providential order leading to a final consummation (though how and when we know not) pervades St. Paul's writings, and should be kept in mind for a proper understanding of this Epistle. God's promises through his prophets in Holy Scripture are said to have been "concerning his Son;" and a question hence arises as to the exact sense in which "his Son" is to be here understood; a consideration of which question may help our interpretation of the expression in the following verse, which is not without difficulty, Τοῦ ὁρισθέντος υἱοῦ Θεοῦ ἐν δυνάμει . We may distinguish between three senses in which Christ is called "the Son of God."
(1) With reference to his Divine pre-existence, the term expressing his relation to the Father from eternity, like the Λόγος (and probably the μονογενὴς υἱὸς ) of St. John.
(2) With reference to his incarnation, as being conceived by the Holy Ghost; as in Luk_1:35, Διὸ καὶ τὸ γεννώμενον ἃγιον κληθήσεται υἱὸς Θεοῦ .
(3) With reference to the position assigned to the Messiah in psalm and prophecy, as the Son exalted to the right hand of God, and crowned with glory. It is with the last of these three references that the title is used in the Epistle to the Hebrews; where the ideal of sonship, found in the Old Testament, and imperfectly typified by the theoretic position of the theocratic kings, is regarded as prophetic, and pointing to Christ, in whom alone it is shown to be fulfilled. Hence in that Epistle his exaltation to the rank and dignity of Son is regarded as subsequent to his human obedience, and even the consequence and reward of it. It was "because of the suffering of death ( διὰ τὸ πάθημα θανάτου )" that he has been "crowned with glory and honour" (Heb_2:9); it was after he had made a purification of sins that he "sat down on the right hand of the Majesty on high," having "inherited" that "more excellent name"—the name of Son (Heb_1:4). It is by no means implied that the said Epistle does not recognize a true Sonship of Christ before his exaltation; he was all along "the Son" (cf. Heb_5:7, Καίπερ ὤν υἱὸς ἔμαθεν , etc.), though not enthroned as such over mankind and all creation till after his resurrection; and, further, the essential doctrine of his pre-existent and eternal Sonship. in the first of the senses noted above, is distinctly taught (as in Luk_1:3), though not there by the use of the term "Son." All we say is that this word is used in the Epistle to the Hebrews to denote Christ's position and office as the royal High Priest of humanity, exalted, after suffering, to the right hand of God, rather than his original Divine Personality; such being the significance of the title in the prophetic anticipations of the Messiah. Now, this being so, and it being the promises made "through his prophets in the Holy Scriptures concerning his Son" that are being spoken of in the passage before us, it may seem at first most probable that the idea here implied by the word "Son" is the same as in the Epistle to the Hebrews, and no more. We ought, however, to take further into account what St. Paul himself seems to signify by the term when he uses it elsewhere. It does not follow that his own conception of its significance was confined to what was apparent in "the prophets." Reading them in the light of the gospel revelation, he may have seen in their language more implied than it distinctly expressed, and himself intended to imply more. The passages in his Epistles, apart from this chapter, where Christ is called God's Son are these:
(1) Rom_5:10, "We were reconciled to God through the death of his Son;"
(2) Rom_8:3, "Sending his own Son ( τὸν ἑαυτοῦ υἱὸν ) in the likeness of flesh of sin;"
(3) Rom_8:29, "To be conformed to the image of his Son, that he might be the Firstborn among many brethren;"
(4) Rom_8:32, "Spared not his own Son ( τοῦ ἰδίοῦ υἱοῦ );"
(5) 2Co_1:19, "The Son of God … was not Yea and Nay;"
(6) Gal_4:4, Gal_4:6, "God sent forth his Son,"—"sent forth the Spirit of his Son into your hearts, crying, Abba, Father;"
(7) Col_1:13, "Translates us into the kingdom of the Son of his love."
In all these passages—except (3), in which the reference may be only to Christ in glory—the term "Son" denotes a relation (o the Father, peculiar to our Lord, previous to the death and exaltation, and in some of them, (2), (6), (7), previous to the Incarnation. Such previous relation is especially apparent in the sequence to (7), where "the Son of his love" is defined not only as "the Head of the body, the Church," and "the Firstborn from the dead," but also as "the Image of the invisible God, the Firstborn of all creation; for in him all things were created, the things in heaven, and the things on the earth, the things visible and the things invisible; all things through him and unto him have been created." With this may be compared Php_2:6-12, where an existence ἐν μορφῇ Θεοῦ , anterior to incarnation, is undoubtedly declared, though the exaltation after human obedience, and the receiving then of "a name that is above every name" (cf. Heb_1:4), is spoken of as well. One other passage remains to be noticed, occurring, not in an Epistle, but in the sermon at Antioch in Pisidia (Act_13:33), where the view of Christ's Sonship which is found in the Epistle to the Hebrews (no more being expressed) appears as present to St. Paul's mind. For there God is said to have "fulfilled the promise which was made unto the fathers, in that he hath raised up Jesus again; as it is also written in the psalm, Thou art my Son; this day have I begotten thee." Here the Sonship assigned to "the Christ" in the second psalm is regarded as exhibited in the Resurrection. From this review of St. Paul's usage it may be inferred that περὶ τοῦ υἱοῦ αὐτοῦ in the text before us carries with it in his own mind the idea of pre-existent eternal Sonship, though what we may call Messianic Sonship may be all he means distinctly to intimate as declared by prophets. The bearing of this distinction on the interpretation of Php_2:4 will appear under it. It may be observed here that the absence of a fixed and definite usage in the application of the term "Son" to Christ, which (as has been seen) is found in the New Testament, is what might be expected there. Formal definitions of theological conceptions by means of language used uniformly in a recognized definite sense had not as yet been made. Among such conceptions that of the Holy Trinity though implied, is nowhere distinctly formulated as a dogma. It was reserved for the Church, under the guidance of the Spirit, to preclude misconception by precise dogmatic definitions.
Rom_1:3
Which was made; or, was born. But the word in itself, γενομένου , need only mean that he became a Man of the seed of David; implying, it would seem, a pre-existence of him who so became. This, however, is more evident from other passages, in which ὢν , or ὑπάρχων , is opposed to γενόμενος (cf. Joh_1:1, Joh_1:14; Php_2:6, Php_2:7; cf. also Gal_4:4, Ἐξαπέστειλεν ὁ Θεὸς τοῦ υἱὸν αὐτοῦ γενόμενον ἐκ γυναικὸς ). Of the seed of David according to the flesh. Κατὰ σάρκα is here, as elsewhere, contrasted with κατὰ πνεῦμα . Here κατὰ σάρκα denotes the merely human descent of Jesus in distinction from his Divine Being (of. Act_2:40; Rom_9:3, Rom_9:5; 2Co_5:16). His having come humanly "of the seed of David" is suitably noted here, where "the Son" is being set forth as fulfilling the Old Testament promises; for they uniformly represent the Messiah as thus descended, and it was essential to the Jewish conception of him that he should be so (cf. Mat_22:42; Joh_7:42; and for the stress laid by the writers of the New Testament on the fact that Jesus was so—of which fact no doubt was entertained—cf. Heb_7:14, πρόδηλον γὰρ , etc. See, among many other passages, Mat_1:1; Luk_2:4, Luk_2:5; Act_2:30; Act_13:23; 2Ti_2:8). Meyer, commenting on the verse before us, goes somewhat out of his way to set forth that only Joseph's, not Mary's, descent from David was in St. Paul's mind, saying that "the Davidic descent of the mother of Jesus can by no means be established from the New Testament," and also that "Paul nowhere indicates the view of a supernatural generation of the bodily nature of Jesus." As to the first of these assertions, it may be observed that, in the opening chapters of our Gospel of St. Luke (representing certainly the early belief of the Church) our Lord seems to be regarded as actually descended from David—not legally so accounted only—though, at the same time, his supernatural generation is distinctly asserted (comp. Luk_1:32 with Luk_1:35). Hence we are led to infer Mary's, as well as Joseph's, descent from David, whether or not either of the genealogies given in St. Matthew's and St. Luke's Gospels represents hers. Further, with respect to those two genealogies (evidently independent ones, and both probably got from genealogical records preserved at Jerusalem), a probable way of accounting for the two distinct lines of descent through which Joseph seems to be traced to David, is to suppose one of them to be really Mary's, the legal representative of whose family Joseph had become by marriage, so as to be entered in legal documents as the son of her father (see art. on "Genealogy of Jesus Christ," in 'Dictionary of the Bible,' W. Smith, LL.D.). As to Meyer's second assertion above alluded to, it is true that St. Paul nowhere refers to our Lord's supernatural conception spoken of in the Gospels of St. Matthew and St. Luke. But it does not follow that it was not already included in the Church's creed, or that St. Paul himself was unaware of it or disbelieved it. This is not the place for enlarging on the evidence, at the present day increasing in force, of the early origin of our existing Gospels, and of their being a true embodiment of the Church's original belief. St. Paul's silence as to the manner how the Son of God became incarnate may be accounted for by his not having had occasion, in his extant Epistles, to speak of it. He is occupied, in accordance with his peculiar mission, in setting forth the meaning and purpose of the Incarnation rather than its mode, and in preaching rather than catechetical instruction; and on the essential idea involved he is sufficiently explicit, viz. the peculiar Divine paternity of Christ, notwithstanding the human birth.
Rom_1:4
Who was declared (so Authorized Version) the Son of God with (literally, in) power, according to the spirit of holiness, by the resurrection of (not as in Authorized Version, from) the dead. Supposing the intention here to be to declare the Son's essential Deity, notwithstanding his human birth, we might have expected ὄντος after the γενομένου preceding. But the word used is ὁρισθέντος ; and, further, the Resurrection is referred to, not a pre-existent state. The verb ὁρίζειν means properly to "appoint" or "determine;" and if this meaning be re-mined, the whole passage would seem to preclude the idea of Sonship previous to the Resurrection being in view. Hence commentators ancient and modern agree generally in assigning an unusual meaning to ὁρισθέντος -here, making it signify "declared," as in the Authorized Version. So Chrysostom, Τί οὗν ἔστιν ὁρισθέντος ; τοῦ δειχθέντος , ἀποφανθέντος κριθέντος δυολογηθέντος παρὰ τῆς ἀπάντων γνώμης καὶ ψήφου . It is maintained that this use of the word, though unusual, is legitimate; since a person may be said to be appointed, or determined, to be what he already is, when his being such is declared and manifested. Thus, it may be said, a king may be spoken of as appointed king when he is crowned, though he was king before; or a saint determined a saint when he is canonized; and the classical phrase, ὁρίζειν τινὰ Θεόν , in the sense of deify, is adduced as parallel. Thus the expression is made to mean that "the same who κατὰ σάρκα was known only as the descendant of David, is now declared to be the Son of God" (Tholuck); Ὅριζεται δὲ εἰς υἰὸν καὶ κατὰ τὸ ἀνβρώπινον " (Cyril); and St. Paul's reason for thus putting it, in pursuance of his course of thought, is thus explained by Meyer; "Paul gives the two main epochs in the history of the Son of God as they had actually occurred, and had been prophetically announced;'' also by Bengel thus, "Etiam ante exinanitionem suam Filius Dei is quidem fuit: sed exinanitione filiatio occultata fuit, et plene demure retecta post resurrectionem." This interpretation would be more satisfactory than it is if the verb ὁρίζειν were found similarly used in any other part of the New Testament. It occurs in the following passages, and always in its proper and usual sense: Luk_22:22; Act_2:23; Act_10:42; Act_11:29; Act_17:26, Act_17:31; Heb_4:7. Of these especially significant are Act_10:42 ( Ὅτι αὐτός ἔστιν ὁ ὡρισμενος ὑπὸ τοῦ Θεοῦ κριτὴς ζώντων καὶ νεκρῶν ) and Act_17:31 ( Διότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισε πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν ). In both of these texts the word denotes God's appointment or determination of Christ to the office of Judge, not merely a declaration or manifestation of his already being so; and it is to be observed that in the second the language is given as that of St. Paul himself, and that it corresponds with the passage before us in that the Resurrection is spoken of as the display to the world of Christ being so appointed or determined. Surely, then, there ought to be cogent reason for giving ὁρισθέντος a different meaning here; and, in spite of the weight of authority on the other side, it is submitted that we are under no necessity to do so, if we bear in mind what appeared under Act_17:3 as to the different senses in which Christ is designated Υἱὸς Θεοῦ . In the sense apparent is Messianic prophecy, and pervading the Epistle to the Hebrews, in the sense which seems intended by St. Paul himself in Act_13:32, Act_13:33, it was not till after the Resurrection that Christ attained his position of royal Sonship; it was then that the Divine ὁρισμὸς took effect in that regard. It is true that St. Paul (as was seen under Act_13:3) himself conceived of Christ as essentially Son of God from eternity; but here, while speaking of the fulfilment of Messianic prophecy, and desiring to point out what was patent to all who believed that Christ had risen, he may fitly refer to his exaltation only, in virtue of which, further, he had himself received his apostolic commission, of which he proceeds to speak, and the assertion which he has had all along in view. The above interpretation of ὁρισθέντος appears, further, to have the weighty support of Pearson, who, speaking of Christ's fourfold right unto the title of "the Son of God"—by generation, as begotten of God; by commission, as sent by him; by resurrection, as the Firstborn; by actual possession, as Heir of all—refers thus to Rom_1:4 : 'Thus was he defined, or constituted, and 'appointed to be the Son of God with power by the Resurrection from the dead'", (Pearson on the Creed, art. 2.). Ἐν δυνάμει (to be connected with ὁρισθέντος ) denotes the Divine power displayed in the Resurrection (cf. Eph_1:19, "the exceeding greatness of his power,… according to the working of the strength of his might, which he wrought in Christ, when he raised him from the dead;" cf. also 1Co_6:14; 1Co_15:43; 2Co_13:4). In the last two of these passages, power evidenced in resurrection is contrasted with human weakness evidenced in death: Σπείρεται ἐν ἀσθενειά ἐγείρεται ἐν δυνάμει Καὶ γὰρ εἴ ἐσταυρώθη ἐξ ἀσθενείας ἀλλὰ ζῆ ἐκ δυνάμεως . Το κατὰ σάρκα in Rom_1:3 is opposed, not simply κατὰ πνεῦμα , but κατὰ πνεῦμα ἁγιωσὑνης (the spirit of holiness), so as to denote the Divine element that was all along in the Incarnate Son, in virtue of which he rose triumphant over human ἀσθένεια . We too are composed of σάρξ and πνεῦμα ; but the πνεῦμα in Christ was one of absolute holiness—the holiness of Deity; not ἁγιότης , holiness in the abstract, attributed to Deity (Heb_12:10), nor ἁγιασμὸς "sanctification," of which man is capable; but ἁγιωσύνη , an inherent quality of Divine holiness ("Quasi tres sint gradus, sanctificatio, sanctimonia, sanctitas," Bengel). Because of this "spirit of holiness" that was in Christ, "it was not possible that he should be holden of" death (Act_2:24). Through this, which was in himself—not merely through a Divine power external to himself calling him from the grave, as he had called Lazarus—he overcame death (cf. Act_2:27; Act_13:35, "Thou shalt not suffer thine Holy One to see corruption"). It was through this too ( διὰ πνεύματος αἰωνίου ) that he "offered himself without spot to God" (Heb_9:14); and in the same sense may be understood ἐδικαιώθη ἐν πνεύματι (1Ti_3:16). Neither in these passages nor in the one before us is the Holy Spirit meant, in the sense of a distinct Person of the Holy Trinity. Further, the preposition in ἐξ ἀναστάσεως does not denote (as explained by Theodoret, Luther, and Grotius) the time from which the ὁρισμὸς began in the sense of ἐξ οὗ ἀνέστη , but the source out of which it proceeded. " Ἑκ non mode tempus, sed nexum rerum denotat" (Bengel). Further, the phrase is not ''resurrection from the dead," as in the Authorized Version, but "of the dead," which may be purposely used so as to point, not only to the fact of Christ's own resurrection, but also to its significance for mankind. The same expression often occurs elsewhere with a comprehensive meaning (cf. Act_23:6; Act_24:21; 1Co_15:12-21; Php_3:11; also 1Co_15:22; Php_3:10). The resurrection of Christ expressed "the power of an endless life," here and hereafter, for mankind, carrying with it the possibility of the resurrection of all from the dominion of death in the risen Son. One view of the meaning of the whole of the above passage—that of Chrysostom and Melancthon—may be mentioned because of the weight of these authorities, though it cannot be the true one. They take κατὰ πνεῦμα ἁγιωσύνης ἐν δυνάμει , and ἐξ ἀναστάσεως νεκρῶν , as co-ordinate, regarding them as the three proofs of Christ's eternal Sonship. i.e. miracles, the communication of the Holy Ghost, and the resurrection. Jesus Christ our Lord; thus in conclusion distinctly identifying the Son of prophecy with the Jesus who had lately appeared, and was acknowledged by the Christians as the Messiah, and commonly by them called Κύριος . The force of the passage is weakened in the Authorized Version by the transposition of Ιησοῦ Χριστοῦ Κυρίου ἡμῶν to the beginning of Rom_1:3, as also by the inclusion of Rom_1:2 in a parenthesis, so as to separate it from περὶ τοῦ υἱοῦ which follows. (See explanation given above.)
Rom_1:5
Through whom we received grace and apostleship, unto obedience of faith among all the nations, for his Name's sake. "We" here means, not Christians generally, but Paul himself (though probably, as also in all other cases where he similarly uses this plural, with the intention of including others, here his fellow-apostles); for the "grace" spoken of is evidently from what follows a special grace for the apostolic office to which he had been called. The word ἀποστολὴ occurs in a like sense in Act_1:25. Εἰς ὑπακοὴν πίστεως , etc., denotes the purpose of his apostleship, viz. to bring men everywhere, of whatever race, to believe and obey the gospel; not to a belief in it only, but to the obedience which comes of faith, or which faith renders. "Accepimus mandatum Evangelii ad omnes gentes pro-ferendi, cut illae per fidem obedient" (Calvin). Some take the phrase, ὑπακοὴν πίστεως , to mean "obedience to faith," faith being regarded, not as cause efficiens, but as a commanding principle exacting obedience to itself. So Meyer, who refers to passages where a genitive after ὑπακοὴ has this meaning: 2Co_10:5 ( ὑπακοὴ τοῦ Χριστοῦ ); 1Pe_1:22 ( ὑπακοὴ τῆς ἀληθείας ); and also to Act_6:7 ( Υ̓πήκουον τῇ πίστει ). The last of these quotations would have been peculiarly apposite in support of the interpretation contended for, were not πίστεως in the text now before us anarthrous, so as to suggest subjective faith, rather than "the faith delivered to the saints," as in Act_6:7. The question is, after all, of no importance with regard to the essential idea intended to be conveyed. Ἐν πᾶσι τοῖς ἔθνεσιν seems to point especially to St. Paul's own apostleship (cf. Act_22:21; Gal_1:16; Gal_2:8, Gal_2:9; Eph_3:1, Eph_3:8), though, of course, the apostleship of all, wherever exercised, had a similar worldwide purpose. In using the expression here, he anticipates what he is about to say as to his not shrinking from addressing even the Romans with authority; his mission being to all the nations. Υπὲρ τοῦ οηνόματος αὐτοῦ is best connected with "obedience of faith." The phrase is of frequent occurrence (cf. Act_5:41; Act_9:15; Act_15:26; Act_21:13; also 2Th_1:12). It is most usually connected with the idea of suffering in behalf of Christ.
Rom_1:6
Among whom are ye also, called ones of Jesus Christ; and therefore included in my apostolic mission. Here the parenthetic passage ends, Rom_1:7 being the sequence of Rom_1:1.
Rom_1:7
To all that be in Rome, beloved of God, called to be saints (cf. κλητὸς ἀπόστολον , in Rom_1:1). Bengel's view, that by ἀγαπητοῖς Θεοῦ are specially meant the Jewish Christians, as being "beloved for the fathers' sakes" (Rom_11:28), and by κλητοῖς ἁγίοις the Gentile converts, is untenable. Both phrases are applicable to all. The word ἁγίοι , be it observed, is elsewhere used to denote all Christians, without implying eminence in personal holiness (cf. 1Pe_2:9, ὑμεῖς δὲ … ἕθνος ἄγιον ). Grace to you and peace from God our Father and the Lord Jesus Christ. The union, here and elsewhere, of Jesus Christ with the Father as imparting heavenly blessing, implies his Deity no less than any dogmatic statement could do; for it is surely impossible to conceive the apostle thus associating with the Godhead one whom he regarded as a mere human being. The same form of benediction is found at the beginning of all St. Paul's Epistles, and there can be no doubt that its meaning is as given above. For, though here, in 1 and 2 Corinthians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, and Philemon, this collocation of words might allow the rendering, "Grace … from God, the Father of us and of the Lord Jesus Christ," yet in Galatians, 1 and 2 Timothy, and Titus, it is obviously inadmissible. And even without these instances the true meaning would have been probable from ἡμῶν coming before Ἰησοῦ Χριστοῦ . If the apostle had intended to express a common Fatherhood of God, he would surely not have written, "Our Father and Christ's," but rather, "Christ's and ours" (cf. Joh_20:17).
Rom_1:8-17
B. Introduction, in which the writer expresses his strong interest in the Roman Church, his long-cherished desire to visit it, and the grounds of this desire.
Rom_1:8
First, I thank my God through Jesus Christ for you all, that your faith is spoken of (rather, proclaimed) in the whole world. We observe here, as in other Epistles, St. Paul's way of beginning with complimentary language, and expression of thankfulness for the good he knew of in his readers. He thus intimates at the outset his own good feeling towards them, and predisposes them to take in good part any animadversions that may follow. "The whole world" is not, of course, to be taken literally, but as a phrase denoting general notoriety. Similarly in 1Th_1:8, ἐν παντὶ τόπῳ . Any considerable number of converts in so important a place as Rome would be likely to become notorious in all Christian circles, and even outside them might have already begun to attract attention.
Rom_1:9
For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you in my prayers. A like solemn asseveration is made with a like intention (Php_1:8; cf. also 2Co_11:31). It expresses the writer's earnestness, and is in place for attestation of a fact known only to himself and God. The word λατρεύω , ("I serve"), when used in a religious sense, most usually denotes "worship," and specifically the priestly services of the temple (Heb_8:5; Heb_9:9; Heb_10:2; Heb_13:10). St. Paul's λατρεία intended here is not ceremonial function, but a spiritual one ( ἐν τῷ πνεύματί μου )—an inward devotion of himself to God's service in proclaiming and furthering "the gospel of his Son." A similar view of the essential λατρεία of Christians is found in Rom_12:1; Rom_15:16; Php_3:3; 2Ti_1:3; Heb_9:14.
Rom_1:10
Always (to be connected with δεόμενος following, not, as in the Authorized Version, with the preceding μνείαν ποιοῦμαι ) in my prayers making request, if by any means now at length (in some way at length some day) I may be prospered to come unto you. The word εὐοδωθησόμαι , translated in the Authorized Version, "have a prosperous journey," though rightly so rendered with regard to its etymology and original meaning, does not necessarily imply being prospered in a journey. It was commonly used to denote being prospered generally (cf. 1Co_16:2; 3Jn_1:2).
Rom_1:11
For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established. Bengel, taking χάρισμα as the special gift of the Holy Ghost consequent on apostolic laying on of hands (cf. Act_8:17, Act_8:18), argues from this verse that neither St. Peter nor any other apostle could have been at Rome so far. Though his conclusion is probably true, it does not follow from his premiss; for τὶ χάρισμα πνευματικὸν evidently means generally any gift of grace. All St. Paul implies is that he hopes to do them some spiritual good, so as to settle and strengthen them; and in the next verse, with characteristic delicacy, he even modifies what he has said, so as to guard against being supposed to imply that the benefit would be all on their side.
Rom_1:12
That is, that I with you may be comforted in you, each of us by each other's faith, yours and mine. The spirit of delicate courtesy here evinced, in addressing persons over whom one loss of a Christian gentleman than St. Paul was might have assumed a lordly tone, is apparent elsewhere in his Epistles (cf. Rom_15:15; Rom_16:19; 2Co_2:3; 2Co_3:1, seq.; 2Co_8:8; 2Co_9:2), and especially the whole Epistle to Philemon.
Rom_1:13
But I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit among you also, even as among the rest of the Gentiles. Some take the "but" at the beginning of this verse ( οὐ θέλω δὲ ) as the apodosis to πρῶτον μὲν in Rom_1:8, with the meaning, "I am aware, and am thankful, that your faith is already notorious; but still I wish you to know that I have long had a desire to visit you." But the μὲν and δὲ are too far separated to commend this view. It is more after St. Paul's style that there should be no apodosis to πρῶτον μὲν ; his train of thought carries him on so that he forgets how he began his sentence; and Rom_1:13 comes naturally as the sequence of Rom_1:12, whether we render δὲ by "but," or (as in the Authorized Version) by "now," or (as in the Revised Version) by "and." The long-cherished intention here spoken of had been expressed by him when at Ephesus, before his departure to Macedonia (Act_19:21). Feeling himself to be peculiarly the apostle to the Gentile world, and having already been the first agent in carrying the gospel into Europe (Act_16:9, Act_16:10), and having established it there in important centres of population, he ever kept in view an eventual visit to the imperial city itself, in the hope of its thence permeating the whole western world. What had so far hindered him appears from Rom_15:22 to have been principally missionary work which had first to be accomplished elsewhere. At last Providence carried him there in a way not of his own choosing. Thus man proposes, God disposes. In this verse the Roman Church seems certainly to be regarded as a Gentile one. What classes of converts probably at that time composed it has been considered in the Introduction. Whatever its nucleus, St. Paul plainly feels that, in sending this Epistle to it, he is carrying out his especial mission of extending the gospel to the Gentile world, though at the same time he writes mainly from a Jewish standpoint, appealing frequently to the Jewish Scriptures, with which he presupposes an acquaintance on the part of his readers. But the latter fact is not inconsistent with the supposition of their being, either then or prospectively, mainly of Gentile race. The gospel was everywhere preached as the fulfilment of Judaism (see note on Rom_15:2); and for understanding both its purport and its evidences, all would have to be to some extent indoctrinated in the ancient Scriptures. It is to be observed, too, that in the next verse the apostle implies a sense of now addressing a peculiarly civilized and cultivated community; he seems to have before him the prospect of his address reaching the educated and intelligent classes of society in the imperial city. And the Epistle, as it goes on, is in accordance with such an aim. For its arguments are addressed, not merely to believers in the Old Testament, but also generally to philosophical thinkers. The state of the world is reviewed, human consciousness is analyzed, deep problems which had long exercised the minds of philosophers are touched on, and the gospel is, in fact, commended to the world as God's answer to man's needs.
Rom_1:14, Rom_1:15
Both to Greeks and Barbarians, both to wise and unwise, I am debtor. So, as much as is in me, to you also that are at Rome, I am ready to preach the gospel. The two divisions of mankind into
(1) Ἔλληνες καὶ Βάρβαροι ,
(2) σοφοὶ καὶ ἀνοήτοι , are intended to include all, independently of nationality and culture, regarded from a Greek or Roman point of view. The Greeks, as is well known, called all others than themselves Βάρβαροι , so that Ἕλληνες καὶ Βάρβαροι included the whole world. Here the Romans are intended to be included among Ἕλληνες , being partakers in Hellenic culture, and in fact at that time its prominent representatives (cf. "Non solum Graecia et Italia, sod etiam omnis barbaria," Cicero, 'De Fin.,' 2.15). Of course, σοφοὶ also includes them. The obvious intention of the writer is to place them in each of the higher categories, and so, while after his manner he pays his expected readers a delicate compliment, to insist that his mission is to the highest in position and culture as well as the lowest, cud that, bold in his convictions, he is not ashamed to preach the cross even to them. "Audax facinus ad crucem vocare terrarum Dominos" (Alex. More. quoted by Olshausen).
Rom_1:16
For I am not ashamed of the gospel (of Christ, in the Authorized Version, is very weakly supported by manuscripts; neither is it required), for it is the power of God unto salvation to every one that believeth; to the Jew first, and to the Greek. In saying he was "not ashamed," St. Paul may have had in his mind our Lord's own words (Mar_8:38 and Luk_9:26.) We are reminded in this verse of the passage, 1Co_1:17-31, where the idea here shortly intimated is enlarged on. He was fully aware that the pride of Greek philosophy would be likely to despise the message of the cross as "foolishness." It would be strange to them at first, and out of accord with their intellectual speculations. But he was convinced too that in it was contained the one view of things to meet human needs, and such as to commend itself in the end to thinkers, if their consciences could be roused. In preaching to the Corinthians he had indeed purposely refrained from presenting the gospel to them in "words of man's wisdom," lest the simple message, addressed alike to all, should lose any of its essential power, or be confounded with the human philosophies of the day. But to them also, in his First Epistle, he declares that this was not because it was not "wisdom," as well as "power," to such as could so receive it. Among the more advanced, and therefore more receptive ( ἐν τοῖς τελείοις ), he does, he says, "speak wisdom" (1Co_2:6), Christianity having, in fact, its own philosophy, appreciable by them. As is well said in the Exposition of 1 Corinthians in the 'Speaker's Commentary,' "No contrast is here at all between reason and revelation, as some think, but strictly between two philosophies—the philosophy of God and the philosophy of the world." Therefore to the Greek, as well as to the Jew, he is not ashamed to preach the cross; and in this Epistle, suitably to its purpose—more, it may be supposed, than his ordinary preaching—he does set forth the Divine philosophy of the gospel. But the message, he adds, is "to the Jew first," because it was to the people of the covenant (cf. 1Co_9:4, etc.) that the salvation in Christ was in the first place to be offered. Hence also, in all his missionary work, he first addressed himself to the synagogue, and only when he was rejected there, turned exclusively to the Gentiles. So at Rome too, when he afterwards went there (Act_28:17-29).
Rom_11:17-36
II. THE DOCTRINAL PART OF THE EPISTLE.
Rom_8:17-39
C. The doctrine of the righteousness of God propounded, established, and explained.
Rom_1:17
This verse, though connected in sequence of thought with the preceding verse, may properly be taken in conjunction with the doctrinal argument which follows, serving, in fact, as its thesis. For the righteousness of God is therein revealed from (or, by) faith unto faith: as it is written, But the righteous by (or, from) faith shall live. It is to be observed that ἐκ is the preposition before πίστεως in both clauses of the sentence, though our Authorized Version makes a difference. Further, we render, with the Authorized Version, "the righteousness of God," rather than "a righteousness," as in the Revised Version, notwithstanding the absence of the article. For what is meant is the definite conception, pervading the Epistle, of God's righteousness. If there were room for doubt, it would surely be removed by ὀργὴ Θεοῦ , also without the article, immediately following, and with the same verb, ἀποκαλύπτεται . The Revisers, translating here "tins wrath," have given in the margin as tenable "a wrath," apparently for the sake of consistency with their rendering of δίκαιοσύνη . But "a wrath of God" has no intelligible meaning. The expressions seem simply to mean God's righteousness and God's wrath. This expression, "the righteousness of God," has been discussed in the Introduction, to which the reader is referred. Its intrinsic meaning is there taken to be God's own eternal righteousness, revealed in Christ for reconciling the world to himself, rather than (as commonly interpreted) the forensic righteousness (so called) imputed to man. Thus there is no need to understand the genitive Θεοῦ as gen. auctoris, or as equivalent to ἐνώπιον Θεοῦ