Bibelkommentare

Rom 1:1-7 Paul, commending to the Romans his calling, greets them,

Rom 1:8-15 and professes his concern for, and desire of coming to

see them.

Rom 1:16,17 He shows that the gospel is for the justification of

all mankind through faith.

Rom 1:18-32 And having premised that sinners in general are

obnoxious to God's wrath, he describes at large the

corruption of the Gentile world.

A servant of Jesus Christ, is a higher title than monarch of the world: several great emperors styled themselves Christ's vassals. He so calls himself, either in respect of his condition, which was common with him to all true Christians; or else in respect of his office. Of old, they who were in great offices were called the servants of God: see Jos 1:1 Neh 1:6 Psa 132:10. Or else in respect of his singular and miraculous conversion: by reason of which, he thought himself so obliged to Christ, that he wholly addicted or devoted himself to his service.

Called to be an apostle; appointed to that high office by the immediate call of Christ himself: see Gal 1:1 Tit 1:3. The history of this call you have in Act 9:15.

Two things are couched in this phrase:

1. That he did not take this honour to himself, but was thereunto appointed and called of God.

2. That this apostolical dignity was not by any desert of his, but by grace only, and the free gift of him that calleth.

It was formerly matter of admiration, and so it became a proverb in Israel: Is Saul also among the prophets? And we may say, with great astonishment, Is Saul also among the apostles? He that a little before had seen him doing what he is recorded to have done, Act 26:10,11, would never have dreamed of any such thing.

Separated; either from his mother's womb, in the purpose of God, Gal 1:15; so Jeremiah of old, Jer 1:5. Or else it may have respect to Act 13:2, where the Holy Ghost did actually order he should be separated for the work to which he had called him. The Greek word, in both places, is the same. Or else it may respect the more immediate commission he had from Christ himself, Act 9:15 26:16-18. Some think he alludes to the name of Pharisee, which is from separating: when he was a Pharisee, he was separated to the law of God; and now, being a Christian, he was separated to the gospel of God.

Unto the gospel of God; that is, to the preaching and publishing of it. The gospel is sometimes called the gospel of God, as in this place; and sometimes the gospel of Christ, as in Rom 1:16: it is said to be the gospel of God, because he is the author of it, it is not a human invention; and it is said to be the gospel of Christ, because he is the matter and subject of it.

Which he had promised; the meaning is not, that the history of the gospel was promised by the prophets, but that Jesus Christ, with all his benefits, (which is the direct subject of the gospel history and revelation), was promised or foreshown by them.

Afore; this word is added to prevent the imputation of novelty: q.d. Let none object and say, the gospel is a new and modern doctrine; for it was promised or foretold of old, by all the prophets which have been since the world began, Luke 1:70.

By his prophets: by prophets we may understand, not only those that were commonly dignified with that title, but all those also whom God condescended to converse with in a familiar manner, revealing his secrets to them: that such are called prophets, see Genesis 20:7 Psalm 105:15.

In the holy Scriptures; to wit, of the Old Testament; he hath respect to the oracles and promises therein contained, concerning Christ and his kingdom; chiefly to Genesis 3:15 49:8,10 Deu 18:18 Psalm 16:10 Psalm 22:1-31 40:1-17 110:1 Isaiah 7:14 9:6 53:1-12 63:1-3 Daniel 9:24-26 Micah 5:2 Zechariah 9:9 Malachi 3:1, &c. He hereby intimates, that there is a great harmony and consent betwixt the prophets and apostles, the doctrine of the Old Testament and the New; see Luke 24:44 John 12:16 Acts 10:43. Our modern translators include this verse in a parenthesis; the ancients did not.

Concerning his Son Jesus Christ our Lord: this phrase either respects the Holy Scriptures, mentioned immediately before in Romans 1:2; the sum and substance of them is, concerning the Messiah, the Son of God: or else it respects the gospel, that was spoken of in the Romans 1:1,2 being only a parenthesis, as was before hinted; then the meaning is, that the apostle Paul was separated to the gospel of God, which only or mainly concerns his Son Jesus Christ. And this seems to show the excellency of the gospel, that it doth not treat of vulgar and ordinary matters. as of the gods of the Gentiles, or the actions of Alexander, Caesar, the Scipios, or such like heroes; but of the Son of God himself.

Which was made; i.e. as he afterwards expresseth it, according to the flesh, or his human nature: in regard of his Divine subsistence, he was begotten and not made; in regard of his manhood, he was made and not begotten. When he says the Son of God was made, & c., it is undeniably implied, that he did exist before his incarnation, and was the Son of God before he was the Son of man. This place proves clearly these two truths:

1. That in the person of Jesus Christ there are two natures.

2. That there is between these a communication of properties; here the Son of God is said to be made of the seed of David; and elsewhere the Son of man is said to have come down from heaven: see John 3:13: cf. John 6:62 Acts 20:28 1 Corinthians 2:8.

Of the seed of David; i.e. of the virgin Mary, who was of David’s lineage and posterity; the promise was expressly, that the Messiah should be of the fruit of his loins, Acts 2:30, compared saith Isaiah 11:1 Jeremiah 23:5 Ezekiel 34:24. Yea, this promise was so fully known to the Jews, that when they spake of the Messiah, they called him the Son of David: see Matthew 21:9 22:42 Mark 10:47,48 Joh 7:42. Hence it is that the evangelists, Matthew and Luke, are so careful and industrious to prove, that the virgin Mary, and Joseph to whom she was espoused, did come of David’s line and race.

Not made the Son of God, as he was said before to be made of the seed of David; but

declared, or demonstrated, to be the Son of God.

With power: this refers either to the word declared, and then the meaning is, he was powerfully or miraculously declared to be the Son of God; the Greek word ordinarily signifies a miracle in the New Testament: or else it refers to the last words, the Son of God; and then the sense is, he was declared to be the powerful and omnipotent Son of God, of the same power and majesty with the Father.

By the spirit of holiness, some would understand the Third Person in the blessed Trinity, which is often called the Holy Spirit, and here the Spirit of holiness; but others, and they more rightly, do understand the Deity and Divine nature of Christ; this is called the Spirit, 1 Timothy 3:16 1 Peter 3:18; and the eternal Spirit, Hebrews 9:14 and here it is called the Spirit of holiness, or the most Holy Spirit, and that, probably, because of its effects; for thereby he sanctified his natural body, and still sanctifies his mystical body, the church. That this is the meaning is evident, by the opposition between the flesh and the Spirit: as according to the flesh, in the former verse, did signify his human nature; so according to the Spirit, in this verse, doth signify his Divine nature. See the like antithesis in 1 Timothy 3:16 1 Peter 3:18.

By the resurrection from the dead: because it is said, the resurrection of the dead, not from the dead, some would understand the words of Lazarus, and others, who by the power of Christ were raised from the dead; and others would understand the words of those who were raised with Christ, when he himself arose: see Matthew 27:52,53. But in Scripture the resurrection of the dead, is put for the resurrection from the dead; see 1 Corinthians 15:42 Hebrews 6:2; and hereby is meant the resurrection of Christ himself: he rose again from the dead, and thereby declared or manifested himself to be the Son of God with power: see John 2:19,21 5:26 10:18 1 Corinthians 15:4. And though it be said in Scripture, that the Father raised him from the dead, Acts 2:24 13:30,33; yet that doth not hinder but by his own power he raised himself; seeing the Father and he were one, and the works of the Three Persons in one and the same Essence are undivided.

By whom; or of whom; by whom, as Mediator, or of whom, as Author and Giver.

Grace and apostleship: some make these two distinct gifts; the one common, which is grace; the other special, which is apostleship: others think, that, by an hendiadis, he means the grace of apostleship; which he so calls, because it was conferred upon him, not for any desert of his, but by the mere favour and free grace of God. It is his manner to call his apostleship by the name or style of grace: see Romans 15:15 Galatians 2:9 Ephesians 3:2,8.

For obedience to the faith; you have the same phrase, Romans 16:26, and there it is rendered for the obedience of faith. By faith here some understand the gospel or doctrine of faith; it hath this sense, Acts 6:7 Judges 1:3, &c.; and then the meaning is, God, of his mere grace, hath given me this office, that I might bring the nations to believe, and work in them obedience to the doctrine of the gospel. Others understand the grace of faith; and then the meaning is, I have received this office, that I might bring the nations to believe, and so to obey the gospel. Therefore obedience is joined with faith, because by faith we obey the commands of God; and faith itself consists in obedience, and is the great command of the gospel.

Among all nations; according to the general commission, Matthew 28:19, and a more special commission to this apostle; see Acts 9:15 Galatians 2:7,8 1 Timothy 2:7 2 Timothy 1:11.

For his name; that the nations might believe in his name; so some: others suppose these words are added to declare the end of Paul’s preaching and apostleship, which was to set forth the glory and praise of Christ: see 2 Thessalonians 1:12.

Among whom are ye also; the Romans are in this number, and a part of the nations to whom I have a commission, and for whom I have received the grace of apostleship. He adds this, to show his warrant for writing to them, he did it by virtue of his office; as also to humble them; for though they were Romans, and such as bore the greatest sway in the world, yet they were formerly pagans and idolaters.

The called of Jesus Christ: though such were some of you, to wit, heathen idolaters; yet now you are Christians, and the called of Jesus Christ: called outwardly by his word, and inwardly by his Spirit. By effectual calling you are become his disciples and followers.

To all that be in Rome; he doth not direct this Epistle to all that there inhabited, as to the emperor and senate, &c.; but to the church, and all the Christians there, as appears by the two following phrases. He wrote not to those only which were Romans by nation, but to all the faithful, whether Jews or Gentiles, bond or free, for they were all one and alike in Christ. They are deceived that think this Epistle, because directed to the Romans, was written in Latin. The Greek tongue was well understood in that city. Juvenal calls Rome a Greek city, because the inhabitants, as well natives as strangers, did some of them use, and most of them understand, that language.

Called to be saints, or, called saints; though there might be hypocrites amongst them, yet they were denominated from the better part. The Jews of old were only accounted a holy nation or people; and the Gentiles, common or unclean; but now that difference is taken away, faith in Jesus Christ, and effectual calling, makes the Gentiles holy as well as the Jews. The name saint doth not denote a perfection in holiness, but one that is devoted and consecrated to God, who is holy in heart and life, though he hath many imperfections.

Grace to you, and peace: under these two words, grace and peace, are comprehended all spiritual and temporal blessings. It is a usual salutation or benediction in the Epistles of this apostle: see 1 Corinthians 1:3 2 Corinthians 1:2 Galatians 1:3 Ephesians 1:2 Philippians 1:2 Colossians 1:2 2 Thessalonians 1:2 1 Timothy 1:2 Titus 1:4 Philemon 1:3. See the like in the Epistles of Peter, 1 Peter 1:2 2 Peter 1:2. See also 2Jo 1:3 Revelation 1:4.

From God our Father, and the Lord Jesus Christ: why is there no mention made here of the Holy Ghost?

Answer. Because he is implied in his gifts: grace and peace are the fruits and gifts of the Holy Spirit. In other salutations the Holy Ghost is expressed; see 2 Corinthians 13:14; and here, when the Father and Son are named, he is plainly implied.

First, here, is not a word of order, for there follows no secondly, &c.; but it serves to show, that here the Epistle begins, for all before was but a preface or inscription: q.d. In the first place. See the like, 1 Timothy 2:1.

Throughout the whole world, that is, through many parts of it; it is a figurative speech: see the like, John 12:19. Or else, by the whole world may be understood the Roman empire, which ruled at that time over a great part of the known world. See the like, Luke 2:1. Besides, there was a resort to Rome from all parts of the world, and so this report might be diffused far and near. The faith of the gospel at Rome made it more famous than all its victories and triumphs. Oh, how is Rome degenerated! We may take up the complaint concerning her which we find, Isaiah 1:11,12. The Romanists urge this place to prove Rome the mother church; but without reason: the church of Thessalonica had as high a eulogy: see 1 Thessalonians 1:8.