Bible Commentaries

THE EPISTLE TO THE ROMANS

Title

The oldest form is the briefest, To (the) Romans. So in the “Subscription” to the Epistle, q. v.

Ch. Romans 1:1-7. Greeting

1. Paul] On the name, see Introduction, i. § 2.

a servant] Strictly, a bondservant. So Php 1:1; Titus 1:1; James 1:1; 2 Peter 1:1; Judges 1. For exposition of the word see Romans 6:18-19, with 1 Corinthians 6:19-20; Titus 2:14 (where “a peculiar people” means “a people of possession”). The Christian is his Lord’s bondsman (1) as purchased, (2) as self-surrendered. St Paul thus describes himself before the mention of his special, apostolic, branch of bondservice. This Epistle is the earliest in which St Paul uses the word in the exordium.

of Jesus Christ] Cp. Romans 14:18; 1 Corinthians 7:22; Ephesians 6:6, &c. To St Paul the Divine Son, as truly as the Father, is his absolute Master and Possessor.—The sacred Name and Title (Jesus, Christ,) occur together in the Gospels five times, in the Acts often, in the Epistles perpetually.—It is most important to remember that Christ is merely the Greek version of the Hebrew Messiah (Anointed). As used in Scripture, it thus constantly refers back to O. T. prophecy, and to the truth (uttered by Messiah Himself, John 4:22,) that “salvation is of the Jews.”

called] At his conversion. Cp. 1 Corinthians 1:1. For the terms of the call see Acts 26:17-18. This call is distinct from the call to be a Christian, on which see Romans 1:6-7; Romans 8:28; 1 Corinthians 1:24.

an apostle] Lit. an envoy, missionary; in Gospels and Acts, always in the special sense of an immediate Delegate from the Saviour. In Romans 16:7, the sense is, perhaps, more extended[31]; so, too, Php 2:25 (where E. V. “messenger”). St Paul needed often to insist on the fact and rights of his apostleship. 1 Corinthians 9:1-2; 2 Corinthians 12:12; Galatians 1:1.

[31] But see note there.

separated] For the special work of an Apostle. This was (1) in God’s sure purpose (Galatians 1:15-16; cp. Jeremiah 1:5); (2) at his conversion (Acts 9:15); (3) at Antioch (Acts 13:2; “separate me, &c.”).

the gospel of God] The Message of Good sent from God and revealing Him. So Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:2, &c. In a special sense it is the Gospel of Christ, in whom alone is the true revelation of God (Matthew 11:27; John 17:3).

2. which he had promised afore] This verse is not properly a parenthesis. See on Romans 1:3. The Promise of the great Deliverer, running through the O. T., is one of the most wonderful of the phenomena of history. It was such that, beyond all question, it had brought the hope of Israel to an intense pitch just before, and at, the time of the birth and life of Jesus of Nazareth. See Bp E. H. Browne’s Messiah Foretold and Expected, pp. 1–21.

by his prophets] i.e., probably, by the Scripture-writers generally. In the O. T., history and prophecy are closely interwoven. In Hebrews 1:1, God’s message to “the fathers,” though “in divers manners,” is all sent “through the prophets.” The words here are nearly repeated, Romans 16:26, where the O. T. Scriptures are regarded as the great instrument, in apostolic hands, for spreading the Gospel.

in the holy scriptures] Holy, because divinely planned and guided throughout. So 2 Timothy 3:14-15. The article is wanting in the Gr. (as it is in Romans 16:26, “prophetic writings”), and the translation might thus be “in holy writings” But the article is often omitted where the thing or class spoken of is unmistakable; and the word rendered “scripture” is so completely appropriated in N. T. to the contents of the definite inspired writings, that we must translate “the holy Scriptures.”

3. concerning his Son, &c.] The connexion is with the close of Romans 1:2 : the “promise through the prophets” was “concerning the Son of God.” In the Gr., the order of words in this verse and the next is peculiar and emphatic: concerning His Son, who was made [lit. who came to be, who became] of the seed of David according to the flesh; who was marked out as the Son of God, in power, according to the Spirit of holiness, in consequence of the resurrection of the dead, Jesus Christ our Lord.

of the seed of David] The N. T. begins with this assertion (Matthew 1:1), and almost closes with it (Revelation 22:16). In 2 Timothy 2:8, St Paul, at the close of his ministry, again recites it as a foundation-truth.

according to the flesh] Flesh-wards, i.e. “on the side of His manhood.” This is said in contrast to the next words, “declared to be the Song of Solomon of God.” Cp. Romans 9:5 for an important parallel, where the full significance of the title “Son of God” appears. For another use of the phrase “according to the flesh,” see Romans 4:1.

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.

5. by whom] Lit. through whom. Ultimately from the Father, but through the Son.

we have received] Better, perhaps, we received; (but see below on Romans 1:19.)—“We” includes, possibly, all the Apostles, as certainly in 1 Corinthians 15:1; 1 Corinthians 15:11, &c. (where note the change from plural to singular in Romans 1:1-3). Certainly it does not refer to any nominal associate in the writing of the Epistle, for none such appears. But most probably the author here uses the plural for the singular, as frequently in the course of the Epistle (see e.g. cch. 3 and 4).

grace and apostleship] (1) all merciful qualifications for his office; (2) the definite commission.

for obedience to the faith] Better, to the obedience of faith; to produce the obedience connected with believing. Justifying faith is itself an act of obedience (see Romans 10:3, “have not submitted themselves,” and 1 Peter 1:2), and it results in a life of obedience. The Gr. in Romans 16:26, rendered “for the obedience of faith,” is identical.

among all nations] Literally so in its intention; and even in St Paul’s own experience, a great number of “nations” had now contributed converts. Cp. the strong expressions Colossians 1:6; Colossians 1:23; and see Romans 15:19.

for his name] Practically = for His sake. The “Name,” in general Scripture usage, is the Person, as revealed and known. See Exodus 34:5-7; Matthew 28:19.

6. the called of Jesus Christ] Jesus Christ’s called ones; called, and as such belonging to Him. The “call” here referred to, as almost always in the Epistles, is the effectual call of Divine grace; more than the external message. In the Gospels “call” and “choice” are almost contrasted; e.g. Matthew 22:14. In the Epp. they are (not indeed identical but) united. See Romans 8:28, Romans 11:29; 1 Corinthians 1:24; Judges 1; Revelation 17:14.

7. to all that be in Rome, beloved of God] Better perhaps without comma: to all God’s beloved ones who are in Rome. The Gr. admits either construction.

called to be saints] Lit. called saints; i.e., practically, “converted, so as to be saints.” The idea is not of a “call” which may or may not result in sanctification. They were “saints” as being “called.” The same phrase occurs 1 Corinthians 1:2. See on Romans 1:6 above.

grace to you and peace] So in the first words of 1 Cor., 2 Cor., Gal., Eph., Phil., Col., 1 Thess., 2 Thess., Philem. In the Pastoral Epp. the remarkable addition “mercy” appears. In these salutations, “Grace” is all the free and loving favour of God in its efficacy on the saints; “Peace” is specially, perhaps, the complacency of reconciliation with which He regards them, but so as to imply also the results of this—their repose in His favour, and consequent serenity of heart, life, and intercourse. See for various illustrations of the word, Romans 2:10, Romans 5:1; Php 4:7; Colossians 3:15.

from God our Father, and, &c.] To St Paul the Father and the Saviour are equally the Givers of eternal blessing, as they are equally the Possessors of the soul. See on Romans 1:1.