Bibelkommentare

(4) With power.—That is, in a transcendent and superhuman manner.

According to the spirit of holiness.—In antithesis to “according to the flesh,” and therefore coming where we should expect “in His divine nature.” And yet there is a difference, the precise shade of which is not easy to define. What are we to understand by the “spirit of holiness”? Are we to regard it as simply convertible with “Holy Spirit”? Not quite. Or are we to look upon it as corresponding to “the flesh,” as “spirit” and “flesh” correspond in man? Again, not quite—or not merely. The spirit of Christ is human, for Christ took upon Him our nature in all its parts. It is human; and yet it is in it more especially that the divinity resides. It is in it that the “Godhead dwells bodily,” and the presence of the Godhead is seen in the peculiar and exceptional “holiness” by which it is characterised. The “spirit,” therefore, or that portion of His being to which St. Paul gives the name, in Christ, is the connecting-link between the human and the divine, and shares alike in both. It is the divine “enshrined” in the human, or the human penetrated and energised by the divine. It is, perhaps, not possible to get beyond metaphorical language such as this. The junction of the human and divine must necessarily evade exact definition, and to carry such definition too far would be to misrepresent the meaning of the Apostle. We may compare with this passage 1Timothy 3:16, “God (rather, Who) was manifest in the flesh, justified in the Spirit:” or St. Peter’s phrase, “Put to death in the flesh. but quickened by the Spirit”—rather, in the spirit, as the seat of that divinity by virtue of which He overcame death—(1Peter 3:18).

The particular act in which the Sonship of Christ was most conspicuously ratified and confirmed was His resurrection from the dead. It was ratified by His resurrection, as a manifestation of transcendent and divine power. (Comp. Acts 2:24 et seq.; Acts 17:31; Romans 4:24.)

It should be observed that this antithesis between the human and divine nature in Christ is not here intended to carry with it any disparagement of the former. Rather the Apostle wishes to bring out the completeness and fulness of the dignity of Christ, as exhibited on both its sides. He is at once the Jewish Messiah (and with the Jewish section of the Church at Rome this fact would carry great weight) and the Son of God.

By the resurrection from the dead.—Strictly, by the resurrection of the dead. There is a slight distinction to be observed between the two phrases. It is not “by His resurrection from the dead,” but in an abstract and general sense, “by the resurrection of the dead”—by that resurrection of which Christ was the firstfruits.

4. declared] Better, defined, marked out by sure signs. Same word as Hebrews 4:7 (“He limiteth a certain day”). His Resurrection shewed Him to be none other than the Son. The same Greek word is used in e.g. Acts 10:42; Acts 17:31; and rendered there “ordained;” perhaps rightly so. But obviously its meaning will slightly vary as connected with the Sonship or with the Judgeship of Christ.

the Son of God] Cp. Acts 13:32-33, for a close parallel; one of the many between St Paul’s Discourses and Epistles. The Sonship of the Redeemer, the truth proclaimed at His baptism (Matthew 3:17), is enforced and illustrated through the N. T. In this Epistle see especially cch. Romans 5:10, Romans 8:3; Romans 8:29; Romans 8:32.

with power] Lit. in power. Cp. 1 Corinthians 15:43. Power attended and characterized His Resurrection, both as cause and as effect. The practical reference here is to the fulness of the proof of the fact. The true Resurrection was not such as that imagined by e.g. Schleiermacher; the creeping forth of a half-slain Man from his grave. It was miracle and triumph.

according to the Spirit of holiness] This phrase presents two questions: (1) what is “the Spirit of Holiness”? (2) what is meant by “according to”? We take them in order. A. “The Spirit of Holiness” must mean either the Holy Paraclete, or the sacred Human Spirit of Christ, or His Deity regarded as (what it is, John 4:24,) Spirit. The reference here seems to be to the Paraclete; for (1) in this Epistle He is very frequently referred to, in a way which makes an initial reference here highly probable; (2) the expression “Holy Spirit” is so closely akin to “Spirit of Holiness” that any reference of the words other than that to the Paraclete would need special evidence; and such evidence can hardly be found in St Paul. (See 1 Timothy 3:16; Hebrews 9:14; for the nearest approaches to it in N. T.) B. The words “according to” may refer to the Paraclete, either (1) as the Agent in the Incarnation (Luke 1:35), or (2) as concerned in the Resurrection (see Romans 8:11 for a very partial parallel), or (3) as the Inspirer of the Prophets. Of these possibilities (1) is most unlikely, for the Sonship of Christ here in question is plainly the Eternal Sonship (see Romans 9:5), not that of the Incarnation; (2) accords better with Scripture usage; but (3) far more so, in view of the frequent mention of the Holy Spirit as the Inspirer. See Acts 20:23; 1 Timothy 4:1; Hebrews 3:7; Hebrews 9:8; Hebrews 10:15, (and cp. 1 Peter 1:11); for places where “the Spirit” is evidently the Holy Spirit as the Author of Prophecy. The present passage will thus mean: “He was declared to be the Son of God, with power, (even as the Holy Ghost foretold,) in consequence of the resurrection.”

by the resurrection] Lit. out of, from; i.e. in consequence, as a result, of. The same construction and meaning occur e.g. 2 Corinthians 13:4, where lit. “He was crucified out of weakness; He liveth out of the power of God; we shall live out of, &c.” The grand result of the resurrection here stated is that His prophesied character and dignity were, by the resurrection, made unmistakably clear.

Declared (ὁρισθέντος)

Rev., in margin, determined. The same verb as in the compound separated in Romans 1:1. Bengel says that it expresses more than "separated," since one of a number is separated, but only one is defined or declared. Compare Acts 10:42; Acts 17:31. It means to designate one for something, to nominate, to instate. There is an antithesis between born (Romans 1:3) and declared. As respected Christ's earthly descent, He was born like other men. As respected His divine essence, He was declared. The idea is that of Christ's instatement or establishment in the rank and dignity of His divine sonship with a view to the conviction of men. This was required by His previous humiliation, and was accomplished by His resurrection, which not only manifested or demonstrated what He was, but wrought a real transformation in His mode of being. Compare Acts 2:36; "God made," etc.

With power (ἐν δυνάμει)

Lit., in power. Construe with was declared. He was declared or instated mightily; in a striking, triumphant manner, through His resurrection.

Spirit of holiness

In contrast with according to the flesh. The reference is not to the Holy Spirit, who is nowhere designated by this phrase, but to the spirit of Christ as the seat of the divine nature belonging to His person. As God is spirit, the divine nature of Christ is spirit, and its characteristic quality is holiness.

Resurrection from the dead (ἀναστάσεως νεκρῶν)

Wrong, since this would require the preposition ἐκ from. Rev., correctly, of the dead. Though this resurrection is here represented as actually realized in one individual only, the phrase, as everywhere in the New Testament, signifies the resurrection of the dead absolutely and generically - of all the dead, as exemplified, included, and involved in the resurrection of Christ. See on Philippians 3:11.

Who was declared (του ορισθεντος). Articular participle (first aorist passive) of οριζω for which verb see on Luke 22:22; Acts 2:23. He was the Son of God in his preincarnate state (2 Corinthians 8:9; Philippians 2:6) and still so after his Incarnation (verse Romans 1:3, "of the seed of David"), but it was the Resurrection of the dead (εξ αναστασεως νεκρων, the general resurrection implied by that of Christ) that definitely marked Jesus off as God's Son because of his claims about himself as God's Son and his prophecy that he would rise on the third day. This event (cf. Romans 1:1) gave God's seal "with power" (εν δυναμε), "in power," declared so in power (2 Corinthians 13:4). The Resurrection of Christ is the miracle of miracles. "The resurrection only declared him to be what he truly was" (Denney). According to the spirit of holiness (κατα πνευμα αγιωσυνης). Not the Holy Spirit, but a description of Christ ethically as κατα σαρκα describes him physically (Denney). Hαγιωσυνη is rare (1 Thessalonians 3:13; 2 Corinthians 7:1 in N.T.), three times in LXX, each time as the attribute of God. "The πνευμα αγιωσυνης, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam). Jesus Christ our Lord (Ιησου Χριστου του κυριου ημων). These words gather up the total personality of Jesus (his deity and his humanity).

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Romans 1:4. With power— See on Romans 1:16. He who will read in the original what St. Paul says, Eph 1:19-20 concerning the power which God exerted in raisingChrist from the dead, will hardly avoid thinking that he there sees St. Paul labouring for words to express the greatness of it. The word declared does not exactly answer the original, nor is it perhaps easy to find a word in English which perfectly answers to the Greek word ορισθεντος, in the sense the Apostle uses it here. The original word 'Οριζειν signifies properly to bound, terminate, or circumscribe; by which termination the figure of things sensible is made,—and they are known to be of this or that species, and so distinguished from others. Thus St. Paul takes Christ's resurrection from the dead and entering into immortality to be the most eminent and characteristical mark whereby Christ is certainly known, and as it were determined, to be the Son of God; and undoubtedly his resurrection amply rolled away all the reproach of his cross, and intitled him to the honour of the first-born among many brethren. The phrase according to the Spirit of holiness, says Mr. Locke, is here manifestly opposed to according to the flesh in the foregoing verse, and so must mean his divine nature; unless this be understood, the antithesis is lost. Dr. Doddridge, however, and others think, that it appears little agreeable to the style of Scripture in general, to call the divine nature of Christ the Spirit of holiness, and therefore they rather refer it to the operation of the Spirit of God, in the production of Christ's body; by which means the opposition between the flesh and the Spirit will be preserved, the one referring to the materials acted upon, the other to the divine and miraculous agent. Compare Luke 1:35. The sense of the verse maybe expressed thus: "But determinately and in the most convincing manner marked out to be the Son of God, as to that spiritual part in him, which remained perfectly holy and spotless under all temptations, by his being raised from the dead to universal dominion."

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And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

Declared to be, … — Gr. ορισθεντος , defined; for definitions explain obscurities.

With power — For, Superas evadere ad auras, Hic labor, hoc opus est -a work befitting a God. See Ephesians 1:20 . See Trapp on " Ephesians 1:20 "

The Spirit of holiness — The divine essence of Christ, 2 Corinthians 13:4 , which sanctifieth the human nature assumed by him.

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Romans 1:4

Declared to the Son of God. The word ὁρίζειν means,

1. To limit, or bound, and, in reference to ideas, to define.

2. To determine. Luke 22:22; Acts 2:23; Hebrews 4:7.

3. To appoint, or constitute. Acts 10:42.

ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν. Acts 17:31. This last sense is given by some few commentators to ὁρισθέντος in this passage. The apostle would then say that Christ was appointed, or constituted the Son of God, by or after his resurrection. But this is inconsistent with what he elsewhere teaches, viz., that Christ was the Son of God before the foundation of the world, Colossians 1:15. As shown above, Son of God is not a title of office, but of nature, and therefore Christ cannot be said to have been constituted the Son of God. This interpretation also would involve the latter part of the verse in great difficulties. Hence even those commentators who most strenuously insist on adhering to the signification of words, are constrained, ex necessitate loci, to understand ὁρισθέντος here declaratively, or in reference to the knowledge of men. That is, when Christ is said to be constituted the Son of God, we are not to understand that he became or was made Son, but was, in the view of men, thus determined.‹6›

The vulgate reads, qui praedestinatus est, which version is followed by most of the Roman Catholic interpreters, and by Grotius. This rendering is probably founded on the reading προορισθέντος, which, although old, has little evidence in its favor. Neither is the sense thus expressed suited to the context. Christ was not predestined to be the Son of God. He was such from eternity.

With power; τουτέστι, says Theophylact, ἀπὸ τῆς δυνάμεως τῶν σημείων ῶν ἐποίει; Theodoret also understands these words to refer to the miracles which Jesus, by the power of the Holy Ghost, wrought in confirmation of his claim to be the Son of God. The former of these commentators takes ἐν δυνάμει, κατὰ πνεῦμα, ἐξ ἀναστάσεως, as indicating three distinct sources of proof of the Sonship of Christ. He was proved by his miraculous power, by the Holy Spirit either as given to him, or as by him given to his people (the latter is Theophylact’s view), and by his resurrection, to be the Son of God. But the change of the prepositions, and especially the antithetical structure of the sentence, by which κατὰ πνεῦμα is obviously opposed to κατὰ σάρκα, are decisive objections to this interpretation. Others propose to connect ἐν δυνάμει ωιτη υἱοῦ, Son in power, for powerful Son; a more common and more natural construction is to connect them with ὁρισθέντος, proved, or declared with power, for powerfully, effectually proved to be the Son of God. He was declared with emphasis to be the Son of God, ita ut ejus rei plenissima et certissima sit fides, Winzer.

According to the Spirit of holiness. As just remarked, these words are in antithesis with κατὰ σάρκα; as to the flesh he was the Son of David, as to the Spirit the Son of God. As σάρξ means his human nature, πνεῦμα can hardly mean anything else than the higher or divine nature of Christ. The word πνεῦμα may be taken in this sense in 1 Timothy 3:16 ἐδικαιώθη ἐν πνεύματι, justified by the Spirit, i.e., he was shown to be just, his claims were all sustained by the manifestations of his divine nature, i.e., of his divine power and authority. Hebrews 9:14 ὃς διὰ πνεύματος αἰωνίου, who with an eternal Spirit offered himself unto God. 1 Peter 3:18 is a more doubtful passage. The genitive ἁγιωσύνἡ is a qualification of πνεῦμα, Spirit of holiness; the Spirit whose characteristic is holiness. This expression seems to be here used, to prevent ambiguity, as Holy Spirit is appropriated as the designation of the third person of the Trinity. As the word holy often means august, venerandus, so ἁγιωσύνη expresses that attribute of a person which renders him worthy of reverence; πνεῦμα ἁγιωσύνἡ is therefore, Spiritus summe venerandus, the θεότἡ, divine nature, or Godhead, which dwelt in Jesus Christ; the Logos, who in the beginning was with God, and was God, and who became flesh and dwelt among us. That πνεῦμα does not here mean the spiritual state of exaltation of Christ, is plain; first, because the word is never so used elsewhere; and, secondly, because it is inconsistent with the antithesis to κατὰ σάρκα. Those who understand the phrase “Spirit of holiness” to refer to the Holy Spirit, either, as before remarked, suppose that the apostle refers to the evidence given by the Spirit to the Sonship of Christ, hence Calvin renders κατὰ πνεῦμα per Spiritum; or they consider him as appealing to the testimony of the Spirit as given in the Scriptures. ‘Christ was declared to be the Son of God, agreeably to the Spirit.’ To both these views, however, the same objection lies, that it destroys the antithesis.

ἐξ ἀναστάσεως νεκρῶν, is rendered by Erasmus, Luther, and others, after the resurrection from the dead. It was not until Christ had risen that the evidence of his Sonship was complete, or the fullness of its import known even to the apostles. But it is better suited to the context, and more agreeable to the Scripture, to consider the resurrection itself, as the evidence of his Sonship. It was by the resurrection that he was proved to be the Son of God. “God,” says the apostle, “will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all, in that he hath raised him from the dead.” Acts 17:31. The apostle Peter also says, that “God hath begotten us to a lively hope by the resurrection of Jesus Christ from the dead.” 1 Peter 1:3. Comp. 1 Peter 3:21; Acts 13:35; Acts 26:23; 1 Corinthians 15:20. In these and many other passages the resurrection of Christ is represented as the great conclusive evidence of the truth of all that Christ taught, and of the validity of all his claims. If it be asked how the resurrection of Christ is a proof of his being the Son of God, it may be answered, first, because he rose by his own power. He had power to lay down his life, and he had power to take it again, John 10:18. This is not inconsistent with the fact taught in so many other passages, that he was raised by the power of the Father, because what the Father does the Son does likewise; creation, and all other external works, are ascribed indifferently to the Father, Son, and Spirit. But in the second place, as Christ had openly declared himself to be the Son of God, his rising from the dead was the seal of God to the truth of that declaration. Had he continued under the power of death, God would thereby have disallowed his claim to be his Son; but as he raised him from the dead, he publicly acknowledged him; saying, Thou art my Son, this day have I declared thee such. “If Christ be not right, then is our preaching vain,” says the apostle, “and your faith is also vain. But now is Christ risen, and become the first fruits of them that slept.”

Jesus Christ our Lord. These words are in apposition with τοῦ υἱοῦ αὐτοῦ of the third verse; “his Son, Jesus Christ our Lord.” All the names of Christ are precious to his people. He is called Jesus, Savior, because he saves his people from their sins, Matthew 1:21. The name Christ, i.e., Messiah, Anointed, connects him with all the predictions and promises of the Old Testament. He is the anointed prophet, priest, and king, to whom all believing eyes had been so long directed, and on whom all hopes centered. He is κύριος ἡμῶν our Lord. This word indeed is often used as a mere term of respect, equivalent to Sir, but as it is employed by the lxx, as the common substitute of Jehovah, or rather as the translation of àÂãåÉðÈé, adonai, in the sense of supreme Lord and possessor, so it is in the New Testament applied in the same sense to Christ. He is our supreme Lord and possessor. We belong to him, and his authority over us is absolute, extending to the heart and conscience as well as to the outward conduct; and to him every knee shall bow and every tongue confess that he is Lord, to the glory of God the Father. He, then, who in this exalted sense is our Lord, is, as to his human nature, the Son of David, and, as to his Divine nature, the Son of God.

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