Bible Commentaries

Romans 1:1-2. Paul, a servant of Jesus Christ — Though once a bitter persecutor; called to be an apostle — And made an apostle by that calling. The Greek, κλητος αποστολος, is literally, a called apostle, or an apostle called, namely, expressly, as the other apostles were. When God calls he makes what he calls. The name apostle was sometimes given to different orders of men, Romans 16:7, but in its highest sense it was appropriated to the twelve, whom Christ appointed to be with him, Mark 3:14, and whom, after his resurrection, he sent forth to preach the gospel. As the Judaizing teachers disputed his claim to the apostolical office, it is with great propriety that he asserts it in the very entrance of an epistle wherein their principles are entirely overthrown. And various other proper and important thoughts are suggested in this short introduction: particularly the prophecies concerning the gospel; the descent of Jesus from David; the great doctrines of his Godhead and resurrection; the sending the gospel to the Gentiles; the privileges of Christians; and the obedience and holiness to which they were obliged, in virtue of their profession. Separated unto the gospel of God — Namely, to preach and propagate it. Separated by God, not only from the generality of other men, from other Jews, from other disciples, but even from other Christian teachers, to be a peculiar instrument of God in spreading the gospel. It is said, Acts 13:2, Separate me Barnabas and Saul, for the work whereunto I have called them. But, this being nothing but a separation of Paul from the teachers at Antioch, to go and preach to the Gentiles, the higher separation, mentioned Galatians 1:15, is here intended. The gospel is here said to be God’s, because it is good news from God, than which a greater commendation of it cannot be conceived. Which he had promised afore — Of old time, frequently and solemnly: and the promise and accomplishment confirm each other. The promise in the Scriptures, that the gospel should be preached to the Gentiles, is taken notice of by the apostle, to convince the unbelieving Jews that in preaching to the Gentiles he did not contradict, but fulfil the ancient revelations.

Romans 1:3-6. Concerning his Son Jesus Christ — The gospel is good news from God, concerning the coming of his Son to save the world. The Son of God, therefore, is the subject of the gospel, as well as its author: who was made — Gr. του γενομενου, who was, or, who was born, as the word also properly signifies; of the seed of David according to the flesh — That is, with regard to his human nature. Both the natures of our Lord are here mentioned; but the human is mentioned first, because the divine was not manifested in its full evidence till after his resurrection. And declared — Gr. του ορισθεντος, determinately marked out; the word signifies, to fix the boundaries of a thing, and consequently to make it appear what it is; to be the Son of God — In a peculiar sense, in a sense in which no creature, man or angel, is or can be his Son; see Hebrews 1:2-12; according to the Spirit of holiness — His holy, spiritual, divine nature. “The phrase, κατα πνευμα αγιωσυνης, according to the Spirit of holiness,” says Mr. Locke, “is here manifestly opposed to κατα σαρκα, according to the flesh, in the foregoing verse,” and so must mean his divine nature; “unless this be so understood, the antithesis is lost.” With power — Powerful evidence, or in the most convincing manner; by the resurrection from the dead — That is, by his own resurrection, not by his raising others. Jesus being put to death as a blasphemer, for calling himself the Christ, the Son of the blessed, God would not have raised him from the dead, if he had been an impostor; especially as he had often foretold his own resurrection, and appealed to it as a proof of his being the Son of God, John 2:19. His resurrection, therefore, was a public testimony, borne by God himself, to the truth of our Lord’s pretensions, which put the matter beyond all doubt. By whom we — I and the other apostles; have received grace — Enlightening, pardoning, and sanctifying grace; and apostleship — The apostolical commission to preach grace, and salvation by grace, to Jews and Gentiles. Some, by grace and apostleship, understand the grace, or favour of apostleship. But that rendering is not literal; and it is certain that Paul did receive grace to enlighten his mind, pardon his sins, and subdue his heart to the obedience of Christ, and fit him for the ministry of the gospel, before he received the apostolical commission, whenever we suppose that commission to have been dated. For obedience to the faith among all nations — That is, that all nations may embrace the faith of Christ; for his name — For his sake, out of regard to him, or on account of his being the Son of God. For name may here signify the character of Christ, as the Song of Solomon of God, and Saviour of the world. This name Paul was appointed to bear, or publish, before the Gentiles and kings, and the children of Israel, Acts 9:15; and it is on account of this name or character, that all men are bound to obey him. Among whom — The nations brought to the obedience of faith; are ye — Romans; also — But the apostle gives them no pre-eminence above others; the called of Jesus Christ — Invited by him into the fellowship of his gospel, and a participation of all its invaluable blessings.

Romans 1:7. To all that be in Rome — To all the Christians residing at Rome. Most of these were heathen by birth, Romans 1:13, though the Jews mixed among them. They were scattered up and down in that large city, and not yet reduced into the form of a church. Beloved of God — And from his free love, not from any merit of yours; called to be saints — Or saints called, as κγητοις ανιοις may be rendered; that is, called by his word and Spirit to believe in him, and now, through faith, made saints, or holy persons. By this honourable appellation the Christians are distinguished from the idolatrous inhabitants of the city, and from the unbelieving Jews. Grace be to you — The peculiar favour of God, and the influences and fruits of his Spirit; and peace — Namely, with him, in your own consciences, and tranquillity of mind, arising from the regulation of your affections, from trusting in him, and casting your care upon him; from resignation to his will, and possessing your souls in patience under all the trials and troubles which you may be called to pass through. See Romans 5:1; Isaiah 26:3; Php 4:6. In this sense, it seems, the word peace is used in the apostolic benedictions. It may, however, also include all manner of blessings, temporal, spiritual, and eternal. From God our Father — The original source of all our blessings, who is now become our reconciled Father, having adopted us into his family, and regenerated us by his grace; and the Lord Jesus Christ — The one Mediator between God and man, through whose sacrifice and intercession we receive all the blessings of providence and grace. It is one and the same peace, and one and the same grace, which we receive from the Father and from the Son: and our trust must be placed, for grace and peace, on God, as he is the Father of Christ; and on Christ, as he reconciles us and presents us to the Father. “Because most of the Roman brethren were unacquainted with Paul, he judged it necessary, in the inscription of his letter, to assure them that he was an apostle, called by Jesus Christ himself, and that he was separated to preach the gospel to the Gentiles, in fulfilment of the promises which God had made by the prophets in the Scriptures, that the gospel should be preached to them. These circumstances he mentions, to remove the prejudices of the believing as well as of the unbelieving Jews, who, he knew, were displeased with him for preaching the gospel to the Gentiles. Withal, because the church of Rome had not been planted by any apostle, he instructed them in some particulars concerning the nature and character of Christ, which it was of great importance for them to know.” — Macknight.

Romans 1:8. I thank — In the very entrance of this one epistle are the traces of all spiritual affections, but of thankfulness above all, with the expression of which almost all Paul’s epistles begin; my God — This word expresses faith, hope, love, and consequently all true religion; through Jesus Christ — The gifts of God all pass through Christ to us; and all our petitions and thanksgivings pass through Christ to God: for you all, that your faith is spoken of — By this term faith, the apostle expresses either the whole of Christianity, as Colossians 1:3, &c, or some branch of it, as Galatians 5:22. And in the beginning of his epistles he generally subjoins to the apostolic benediction a solemn thanksgiving for the faith, or for the faith, love, patience, and other graces of the brethren to whom he wrote, to make them sensible of their happy state, and to lead them to a right improvement of the advantages which they enjoyed as Christians. Throughout the whole world — The faith of these Romans, being faith in the Lord Jesus as the Son of God, the Messiah expected by the Jews, and in the living and true God through him, included, of course, their turning from every species of idolatry; an event which could not fail to be spoken of with wonder through the whole empire, as there were multitudes of strangers continually coming to Rome from the provinces, who, on their return home, would report what they had seen. This event would be especially made the subject of conversation in the churches everywhere, through all parts of the empire, it being matter of joy to them all that the religion of Christ was professed in the imperial city, more especially as it was a most happy presage of the general spread of their holy religion; the conversion of the Romans encouraging the inhabitants of other cities to forsake the established idolatry, and turn to God. And, indeed, the wisdom and goodness of God established faith in the chief cities, in Jerusalem and in Rome particularly, that from thence it might be diffused to all nations. Add to this, that Rome being the metropolis of the world, the conversion of so many of its inhabitants brought no small credit to the evidences of the gospel.

Romans 1:9-12. For God is my witness — In saying I am thankful for your conversion, I might be well supposed to speak the truth, such an event being perfectly agreeable to the continual tenor of my petitions to God; whom I serve — Not only as a Christian, but as an apostle; with my spirit — With my understanding and conscience, will and affections, yea, with all the faculties of my soul, as well as with all the members of my body. Or, as the expression may be rendered, in my spirit, exercising faith in him, love to him, humility before him, resignation to his will, and zeal for his glory; in the gospel of his Son — To promote the success of which is the whole business of my life; that without ceasing I make mention of you in my prayers — In my solemn addresses to God; making request — Δεομενος, entreating; if by any means, now at length — This accumulation of particles declares the strength of his desire; that I may impart to you — Face to face, by laying on of my hands, preaching the gospel, prayer, private conversation; some spiritual gift — With such gifts the Corinthians, who had enjoyed the presence of St. Paul, abounded, 1 Corinthians 1:7; 1 Corinthians 12:1, &c.; Romans 14:1. So did the Galatians likewise, Galatians 3:5. And indeed all those churches which had the presence of any of the apostles, had peculiar advantages in this kind from the laying on of their hands, Acts 19:6; Acts 8:17, &c.; 2 Timothy 1:6. But, as yet, the Christians at Rome were greatly inferior to them in this respect; for which reason the apostle, in the 12th chapter, where he has occasion to mention gifts, says little, if any thing, of any extraordinary spiritual gifts possessed by any of them. He therefore desires to impart some to them, that they might be established in their Christian faith, and fortified against all temptations, either to renounce or dishonour it. For by these gifts the testimony of Christ was confirmed to the members of the churches. That Peter had no more been at Rome than Paul, at the time when this epistle was written, appears from the general tenor thereof, and from this place in particular. For otherwise, the gifts which Paul wishes to impart to the believers at Rome, would have been imparted already by Peter. That is, that I may be comforted together with you — As I have great reason to believe we shall be; by the mutual faith both of you — Whose faith will be strengthened and confirmed by these gifts; and me — Whose faith will be encouraged and increased when I see believers established, and unbelievers converted by these gifts. As often as the apostles communicated spiritual gifts to their disciples, it was a new proof to themselves of God’s presence with them, and an additional confirmation of their mission from God in the eyes of others, both of which, no doubt, gave them great joy. In this passage, we see the apostle not only associates the Romans with, but even prefers them before, himself. How different is this style of the apostle from that of the modern court of Rome!

Romans 1:13-15. Now, brethren — Lest ye should be surprised that I, who am the apostle of the Gentiles, and who have expressed such a desire to see you, have never yet preached in Rome; I would not have you ignorant — I wish to inform you; that oftentimes I purposed to come unto you — See the margin. But was let (prevented) hitherto — Either by the greater necessities of others, as Romans 15:22, or by the Spirit, Acts 16:7, or by Satan raising opposition and persecution, or otherwise hindering, 1 Thessalonians 2:2; 1 Thessalonians 2:18. That I might have some fruit — Of my ministerial labours; by the conversion of some, and the confirmation and edification of others; even as — I have already had from the many churches I have planted and watered, among other Gentiles, Romans 15:18-19. I am debtor both to the Greeks, &c. — Being the apostle of the Gentiles, I am bound to preach both to the Greeks, however intelligent, and to the barbarians, however ignorant. Under the name Greeks, the Romans are comprehended, because they were now become a learned and polished people. For the meaning of the name barbarian, see the note on Acts 28:2, and 1 Corinthians 14:11; both to the wise and the unwise — For there were unwise even among the Greeks, and wise even among the barbarians; and Paul considered himself as a debtor to them all; that is, under an indispensable obligation, by his divine mission, to preach the gospel to them; bound in duty and gratitude to do his utmost to promote the conversion and salvation of men of every nation and rank, of every genius and character. So, as much as in me is — According to the ability which God gives me, and the opportunities with which he is pleased to favour me; I am ready, and desirous, to preach the gospel to you that are at Rome also — Though it be the capital of the world, a place of so much politeness and grandeur, and a place likewise where it might seem peculiarly dangerous to oppose those popular superstitions to which the empire is supposed to owe its greatness and felicity: yet still, at all events, I am willing to come and publish this divine message among you; though it should be at the expense of my reputation, my liberty, or life.

Romans 1:16. For — In whatever contempt that sacred dispensation, and they who publish it, may be held on account of the circumstances and death of its Author, the character of its ministers, and the nature and tendency of its doctrines; I am not ashamed of the gospel of Christ — But rather glory in it. To the world, indeed, it appeared folly and weakness, 1 Corinthians 1:18; 1 Corinthians 1:23. Therefore, in the judgment of the world, he ought to have been ashamed of it; especially at Rome, the head and theatre of the world. But Paul was not ashamed of it, knowing it to be the power of God unto salvation to every one that believeth — The great and gloriously powerful means of saving all who accept salvation in God’s own way, namely, the way of faith in Jesus, as the Son of God and Saviour of the world, and in the declarations and promises of God made through him: faith preceded by repentance toward God, accompanied by love to God and all mankind, and productive of all inward and outward holiness. To the Jew first — Who is far from being above the need of it, and to whom, by the special command of the Lord, it is to be first proposed and preached, wherever its ambassadors come; yet it is not to be limited to the Jew, but proclaimed also to the Greek — And the Roman, and Gentiles of every nation under heaven, who are all, with equal freedom, invited to partake of its important benefits. There is a noble frankness, as well as a comprehensive sense, in these words of the apostle; by which, on the one hand, he shows the Jews their absolute need of the gospel, and, on the other, tells the politest and greatest nation of the world, both that their salvation depended on receiving it, and that the first offers of it were in every place to be made to the despised Jews. As the apostle comprises the sum of the gospel in this epistle; so he does the sum of the epistle in this and the following verses. With regard to the names, Jews and Greeks, it maybe proper to observe here, that “after Alexander’s generals had established their empire in Egypt and Asia, the inhabitants of these countries were considered as Greeks, because they generally spake the Greek language; and, as the Jews were little acquainted with the other idolatrous nations, they naturally called all the heathens Greeks. Hence in their language, Jews and Greeks comprehended all mankind.” — Macknight.

Romans 1:17. For therein is the righteousness of God revealed — This expression sometimes means God’s essential, eternal righteousness, including both his holiness and justice, especially the latter, of which, together with his mercy, the word is explained, Romans 3:26; where we read, To declare his righteousness: that he might be just and the justifier of him that believeth in Jesus; this his essential righteousness being eminently shown in condemning sin, and in justifying the penitent, believing sinner. But frequently the expression means that righteousness by which a man, through the grace of God, is accounted and constituted righteous, or is pardoned and renewed, namely, the righteousness of faith, of which the apostle speaks, Php 3:9, terming it the righteousness which is through faith in Christ, the righteousness of God (Gr. εκ θεου, from God) by faith: namely, acquittance from guilt, remission of sins, or justification through faith in Christ; or, as he expresses himself, Romans 4:5-8, faith imputed for righteousness, namely, through Christ’s obedience unto death, who was delivered for our offences, and raised for our justification. See this matter more fully explained in the notes on Romans 3:20-25; Romans 9:30-31; and Romans 10:3-9. The meaning of the apostle, in the verse now under consideration, would be more manifest if his words were more literally translated, which they are by Doddridge and Macknight, thus: For in it (namely, the gospel) the righteousness of God by faith is revealed to our faith, or, in order to faith. “This translation,” says the latter of these divines, “which results from construing the words properly, affords a clear sense of a passage which, in the common translation, is absolutely unintelligible. Besides, it is shown to be the right translation by other passages of Scripture, in which the expression, δικαιοσυνη εκ πιστεως, righteousness by faith, is found, Romans 3:22; Romans 9:30; Romans 10:6; Php 3:9. Righteousness by faith is called the righteousness of God, 1st, Because God hath enjoined faith as the righteousness which he will count to sinners, [through the mediation of his Son,] and hath declared that he will accept and reward it as righteousness. 2d, Because it stands in opposition to the righteousness of men: which consists in sinless obedience to the law of God. For if men gave that obedience, it would be their own righteousness, and they might claim reward as a debt.” We may observe, further, the righteousness of faith is termed the righteousness of God, because God appointed and prepared it, reveals and gives, approves and crowns it. It is said to be revealed, because, whereas it was but obscurely intimated to the Jews, in the covenant with Abraham, and in the types of the Mosaic law; it is now clearly manifested in the gospel to all mankind. The expression, in our translation, from faith to faith, is interpreted by some of a gradual series of still clearer and clearer discoveries; but the translation of the clause given above, namely, the righteousness of God by faith is revealed in order to faith, seems evidently to express better the apostle’s meaning. As it is written — St. Paul had just laid down three propositions: 1st, Righteousness is by faith, Romans 1:17; Romans 2 d, Salvation is by righteousness, Romans 1:16; Romans 3 d, Both to the Jews and to the Gentiles, Romans 1:16. Now all these are confirmed by that single sentence, The just shall live by faith: which was primarily spoken of those who preserved their lives, when the Chaldeans besieged Jerusalem, by believing the declarations of God, and acting according to them. Here it means, he shall obtain the favour of God, and continue therein, by believing. The words, however, may with propriety be rendered, The just by faith, that is, they who by faith are just, or righteous, (as δικαιοι signifies,) shall live. “This translation is agreeable both to the order of the words in the original, and the apostle’s design; which is to show that the doctrine of the gospel, concerning a righteousness by faith, is attested even by the prophets. Besides, it represents Habakkuk’s meaning more truly than the common translation. For in the passage from which the quotation is made, Habakkuk describes the different dispositions of the Jews about the time they were threatened by the Chaldeans. Some of their souls were lifted up; they presumptuously trusted in their own wisdom and power, and, contrary to God’s command, refused to submit to the Chaldeans, and were destroyed. But the just, or righteous, by faith, who believed God and obeyed his command, lived. However, as the reward of faith is not confined to the present life, persons who are just or good, by believing and obeying God, shall certainly live eternally.” — Macknight.