성경 주석서

Romans 1:9

In confirmation of his declaration of gratitude for their conversion, and for the eminence of their faith, Paul appeals to his constant remembrance of them in his prayers. For God is my witness. This reverent appeal to God as the searcher of hearts, is not uncommon in the apostle’s writings. 2 Corinthians 1:23; Galatians 1:20; Philippians 1:8. It is an act of worship, a devout recognition of God’s omnipresence and omniscience. Whom I serve. The word λατρεύω is in the New Testament always used of religious service, either as rendered to God or to creatures — ‘Who worship and serve the creature more than the Creator,’ Romans 1:25. This service may consist either in worship, or in the performance of external duties of a religious nature. The service of which Paul here speaks is characterized in the following clause; in my spirit. This is opposed at once to an insincere, and to a mere external service. In the gospel of his Son. That is, it was a service rendered in preaching the gospel. The priests served, ἐλάτρευσαν, when performing the duties of their office; and Paul served in performing the duties of an apostle. The gospel of his Son, may mean either the gospel concerning his Son, or which his Son himself taught. The former, perhaps, is more in accordance with the use of this and similar phrases, as, ‘gospel of the kingdom,’ ‘gospel of the grace of God,’ etc. That I constantly make mention of you. It is plain, from the occurrence of the word δεόμενος in the next verse, and from the use of this expression in other places, Philippians 1:3; 1 Thessalonians 1:2 that Paul here refers to his remembering the Roman Christians in his prayers, and not to his bearing them in his mind, or talking about them. The particle ὡς may be connected with ἀδιαλείπτως, how uninterruptedly; or with the clause, ‘God is my witness that,’ etc. Comp. Acts 10:28; 1 Thessalonians 2:10.

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Romans 1:10

I make mention of you, always in my prayers praying (εἴ πως) if possibly, if it may be, expressing the submission to the will of God with which the apostle urged his request. ἤδη ποτέ, now at last, as though he had long looked forward with desire to what there was now a prospect of his seeing accomplished. I may be so happy, by the will of God, to come to you. Εὐοδοῦν is, to lead in the right way, to prosper one’s journey, Genesis 24:48, and figuratively, to prosper, 1 Corinthians 16:2; 3 John 1:2. In the passive voice, it is, to be prospered, successful, favored. In the present case, as Paul had neither commenced his journey, nor formed any immediate purpose to undertake it, see Romans 15:25-29, his prayer was not that his journey might be prosperous, but that he might be permitted to undertake it; that his circumstances should be so favorably ordered that he might be able to execute his long cherished purpose of visiting Rome. Knowing, however, that all things are ordered of God, and feeling that his own wishes should be subordinated to the Divine will, he adds, by the will of God; which is equivalent to, If it be the will of God. ‘Praying continually, that, if it be the will of God, I may be prospered to come unto you.’

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Romans 1:11

Why the apostle was anxious to visit Rome, he states in this verse. He desired to see them, not merely for his own gratification, but that he might confer some spiritual gift upon them, which would tend to strengthen their faith. For I Long to see you, that I may impart (μεταδῶ share with you) some spiritual gift. By spiritual gift is not to be understood a gift pertaining to the soul in distinction from the body, but one derived from the Spirit. The gifts of which the Holy Spirit is the author, include not only those miraculous endowments of which such frequent mention is made in the Epistle to the Corinthians, and the ordinary gifts of teaching, exhortation, and prophesying, 1 Corinthians 12, but also those graces which are the fruits of the Spirit. The extraordinary gifts were communicated by the imposition of the apostles’ hands, Acts 8:17; Acts 19:6, and therefore abounded in churches founded by the apostles, 1 Corinthians 1:7; Galatians 3:5. As the church at Rome was not of this number, it has been supposed that Paul was desirous of conferring on the Roman Christians some of those miraculous powers by which the gospel was in other places attended and confirmed. The following verses, however, are in favor of giving the phrase here a wider signification. Any increase of knowledge, of grace, or of power, was a χάρισμα πνευματικόν in the sense here intended. In order that ye may be strengthened. This includes not only an increase of confidence in their belief of the gospel, but an increase of strength in their religious feelings, and in their purpose and power of obedience. Comp. 1 Thessalonians 3:2; I sent Timothy — “to establish you, and to comfort you concerning your faith.” And 2 Thessalonians 2:17, “Now our Lord Jesus Christ comfort your hearts, and establish you in every good word and work.” And the apostle prays that the Ephesians might be strengthened as to the inner man.

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Romans 1:12

That is, that I may be comforted among you. This is obviously intended to be an explanation or correction of what precedes. He had desired to see them, in order that he might do them good; but this was not his whole object, he hoped to receive benefit himself. As to the grammatical construction, the infinite συμπαρακληθῆναι may depend on στηριχθῆναι. The sense would then be, ‘That you may be strengthened, that I may be comforted.’ Or the one infinitive is coordinate with the other; then both depend on the ἵνα μεταδῶ of Romans 1:11, ‘That I may impart some spiritual gift to you, in order that you may be strengthened; that is, that I may be comforted together with you.’ This seems the most natural construction; yet as Paul expected to be refreshed by their faith and not by his giving them spiritual gifts, the sense seems to require that συμπαρακληθῆναι should depend on the first words of Romans 1:11, ‘I desire to see you, that I may impart (ἵνα μεταδῶ) some spiritual gift to you; that is, that I may be comforted (συμπαρακληθῆναι),’ etc. It is not a valid objection to this interpretation, that it supposes a change of the construction from the subjunctive to the infinitive. A similar change occurs (probably) in Romans 9:22, Romans 9:23; and much greater irregularities are not unfrequent in the New Testament.

The word παρακαλέω is used in such various senses, that it is not easy to determine what precise meaning should be attached to it here. It signifies to call near, to invite, Acts 28:20 to call upon, and more generally to address, either for instruction, admonition, exhortation, confirmation, or consolation. Our translators and the majority of commentators choose the last mentioned sense, and render συμπαρακληθῆναι(ἐμέ) that I may be comforted. This is probably too narrow. The word expresses all that excitement and strengthening of faith and pious feeling, as well as consolation, which is wont to flow from the communion of saints. This appears from the context, and especially from the following clause, διὰ τῆς ἐν ἀλλήλοις πίστεως, ὑμῶν τε καὶ ἐμοῦ, through our mutual faith, as well yours as mine. The faith of the Romans would not only comfort, but strengthen the apostle; and his faith could not fail to produce a like effect on them. Βν τε καὶ ἐμοῦ are the explanation of the preceding ἐν ἀλλήλοις, and should therefore be in the dative. Fritzsche refers to Luke 1:55 for a similar case of variation in the construction.

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Romans 1:13

I would not have you ignorant, brethren; a mode of expression which the apostle often adopts, when he would assure his readers of anything, or call their attention to it particularly. That oftentimes I purposed to come unto you. In Romans 15:23, he states that he had cherished this purpose for many years. And was hindered until now. Our version renders καί adversatively but. This is objected to as unnecessary especially as καί often introduces a parenthesis; and such is this clause, because the following ἵνα must depend on προεθέμην of the preceding clause. As in the fifteenth chapter the apostle says, that having no more place in the countries around Greece, he was ready to visit Rome, it is probable that the hindering to which he here refers, was the incessant calls for apostolic labor, which left no time at his command. As, however, his course seems to have been under the guidance of a special providence, Acts 16:6, Acts 16:7, Acts 16:9 it may be that the Spirit who had forbidden his preaching in Asia, had hitherto forbidden his visiting Rome. That may have some fruit among you, as among other gentiles. Καρπὸν ἔχειν is to have profit, or advantage. See Romans 6:21, Romans 6:22. The profit, however, which Paul desired, was the fruit of his ministry, the conversion or edification of those to whom he preached.

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Romans 1:14

Both to Greeks and barbarians, to the wise and to the unwise, I am debtor. That is, I am under obligation (to preach) to all classes of men. His commission was a general one, confined to no one nation, and to no particular class. Greeks and barbarians, mean all nations; wise and unwise, mean all classes. Βάρβαρος means properly a foreigner, one of another language, 1 Corinthians 14:11. Greeks and barbarians therefore, is equivalent to Greeks and not Greeks, all nations. As the Greeks however, excelled other nations in civilization, the word came to signify rude, uncultivated; though even by later writers it is often used in its original sense, and not as a term of reproach. The apostle distinguishes men first as nations, Greeks and not Greeks, and secondly as to culture, wise and unwise. The Romans, whose city was called “an epitome of the world,” belonged exclusively neither to the one class nor to the other. Some were wise and some unwise, some Greeks and some barbarians.

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Romans 1:15

And so, or hence. That is, since I am bound to all men, Greeks and barbarians, I am ready to preach to you who are at Rome. The clause, τὸ κατ ̓ ἐμε πρόθυμον, admits of different interpretations. According to the English version, τὸ κατ ̓ ἐμέ must be taken together; πρόθυμον is taken as a substantive, and made the nominative to ἐστί. Hence, as much as is in me, (or, as far as I am concerned), there is a readiness, i.e. I am ready. Thus Calvin, “Itaque, quantum in me est, paratus sum.” This gives a good sense, and is specially suited to the context, as it renders prominent Paul’s dependence and submission. He did not direct his own steps. As far as he was concerned, he was willing to preach in Rome; but whether he should do so or not, rested not with him, but with God. A second explanation makes τὸ κατ ̓ ἐμέ the subject of the sentence, and pro&qumon the predicate. ‘What is in me is ready.’ Thus Beza, “Quicquid in me situm est, id promptum est.” Or, as Beza also proposes, τὁ κατ ̓ ἐμέ may be taken as a periphrase for ἐγώ, and the clause be translated, “Promptus sum ego.” But it is denied that such a periphrase for the personal pronoun ever occurs; τὰ ὑμέτερα for ὑμεῖς, and τὰ ἐμά for ἐγώ, to which Beza refers, are not parallel. The third explanation, refers τό to πρόθυμον, and makes κατ ̓ ἐμέ equal to ἐμοῦ, ‘My readiness, or desire is.” Comp. Ephesians 1:15, τὴν καθ ̓ ὑμᾶς πίστιν, your faith; Acts 17:28, τῶν καθ ̓ ὑμᾶς ποιητῶν, Acts 18:15, νόμου τοῦ καθ ὑμᾶς. To preach the gospel. The verb εὐαγγελίσασθαι is commonly followed by some word or phrase expressing the subject of the message — kingdom of God, gospel, word of God, Christ. In writing to Christians, who knew what the glad tidings were, the apostles often, as in the present case, use the word absolutely so that the word by itself means to preach the gospel, etc. See Romans 15:20; Acts 14:7; Galatians 4:13.

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Romans 1:16

For I am not ashamed of the Gospel of Christ.‹7› This he assigns as the reason why he was ready to preach even at Rome. To the wise of this world the gospel was foolishness, 1 Corinthians 1:23 yet Paul was not ashamed of it, but was ready among the wise and unwise to preach Christ and him crucified. The reason of this regard for the gospel is stated in the following clause: For it is the power of God unto salvation. By δύναμις Θεοῦ, some understand great power; in accordance with an assumed Hebrew idiom, agreeably to which ‘mountains of God’ mean great mountains, ‘wind of God’ great wind, ‘zeal of God’ great zeal, etc. But the existence of such an idiom in the Hebrew is very doubtful, and its application to this passage is unnatural and unnecessary. Others make Θεοῦ a mere qualifying genitive, ‘power of God,’ meaning ‘divinely powerful.’ Beza’s explanation is, “Organon Dei vere potens et efficax.” The gospel is then declared to be that through which God exercises his power. Most commonly Θεοῦ is taken as the genitive of the Author, and power of God is made to mean power derived from God. There are two things then asserted of the gospel, first that it is powerful, and secondly that it is from God. (Comp. 1 Corinthians 1:18, 1 Corinthians 1:24). The main idea, however, is that expressed by Beza, The gospel is that in which God works, which he renders efficacious — εἰς σωτηρίαν, unto salvation. That is, it is efficacious to save. The nature of the salvation here intended is to be learned from the nature of the gospel. It is deliverance from sin and its punishment, and admission into eternal life and blessedness. This is what no means of man’s devising, no efforts of human wisdom or human power could effect for any human being. The gospel effects it παντὶ τῷ πιστεύοντι, for every one that believes. Emphasis must be laid on both the members of this clause. The gospel is thus efficacious to every one, without distinction between Jew and gentile, Greek or barbarian, wise or unwise; and it is efficacious to every one that believes, not to every one who is circumcised, or baptized, or who obeys the law, but to every one who believes, that is, who receives and confides in Jesus Christ as he is offered in the gospel. We have here the two great doctrines set forth in this epistle. First, salvation is by faith; and secondly, it is universally applicable, to the Greek as well as to the Jew. The faith of which the apostle here speaks includes a firm persuasion of the truth, and a reliance or trust on the object of faith. Sometimes the one, sometimes the other of these ideas is expressed by the word, and very often both are united. The meaning of the term is not to be determined so much by philosophical analysis as by scriptural usage. For the question is not what is the abstract nature of the act of believing, philosophically considered, but what act or state of mind is expressed by the words πιστεύειν and πίστις in the various constructions in which they occur. It is rare indeed that the state of mind expressed by any word is so simple as not to admit of being resolved into various elements. The exercise expressed by the world love, for example, includes the perception of agreeable qualities in its object, a judgment of the mind as to their nature, a delight in them, and a desire for their enjoyment. And these differ specifically in their nature, according to the nature of the thing loved. It is not to any one of these elements of the complex affection that the word love is applied, but to the state of mind as a whole. So also with the word faith, the exercise which it expresses includes a perception of its object and its qualities, that is, it includes knowledge; secondly, an assent of the mind to the truth of the thing believed, and very often a reliance or trust on the object of faith. Assent is therefore but one of the elements of saving faith, that is, it is but one of the constituents of that state of mind which, in a multitude of cases, is in the Bible expressed by the word. And as the great object of interest to Christians is not a philosophical definition of a word, but a knowledge of the sense in which it is used in the word of God, we must recur to the usage of the Scriptures themselves to determine what that faith is which is connected with salvation.

There is no doubt that πιστεύειν is often used to express mere assent. It means — to receive as true, to be persuaded of the truth of any thing. Hence πίστις is persuasion of the truth. When πιστεύειν has this simple meaning, it is commonly followed by the accusative, as in 1 Corinthians 11:18; John 11:26; or by the dative, Mark 16:13, οὐδὲ ἐκείνοις ἐπίστευσαν, John 5:46; or by ὃτι, Mark 11:23; Romans 10:9. Yet in these cases the word often expresses confidence or trust, as well as assent; πιστεύειν Θεῷ is in many connections, to confide in God; as Acts 27:25, πιστεύω γὰρ τῷ Θεῷ ὃτι οὕτως ἔσται.

When πιστεύειν is followed by ἐπί with an accusative, as in Romans 4:5, πιστεύοντι ἐπὶ τὸν δικαιοῦντα, or by ἐπί with a dative, as Romans 9:33, ὁ πιστεύων ἐπ ̓ αὐτω, 1 Timothy 1:16 it commonly means to trust, to believe upon, to confide in. It has the same sense when followed by εἰς, as in John 14:1, πιστεύετε εἰς τὸν Θεὸν, καὶ ἐις ἐμὲ πιστεύετε, John 16:9, Romans 10:14; Galatians 2:16; and often elsewhere. The construction with ἐν is less common; see, however, Mark 1:15, μετανοεῖτε, καὶ τιστεύετε ἐν τῷ εὐαγγελίῳ; comp. Galatians 5:10, πέποιθα ἐν Κυρίῳ, 2 Thessalonians 3:4.

The substantive πίστις also in various constructions signifies reliance, or trust; thus when followed by εἰς, as in Acts 20:21, τίστιν τὴν εἰς τὸν Κύριον ἡμῶν, Acts 24:24; Acts 26:18; by ἐπί, with the accusative, Hebrews 6:1; by πρός, as 1 Thessalonians 1:8, πίστις ὑμῶν ης πρὸς τὸν Θεόν; by ἐν Romans 3:25, διὰ Χριστῷ, comp. Galatians 3:26; 1 Timothy 3:13, πίστει τῇ ἐν 2 Timothy 3:15; or by the genitive, as in Romans 3:22, Romans 3:26; Galatians 2:16, Galatians 3:22, and often. That faith, therefore, which is connected with salvation, includes knowledge, that is, a perception of the truth and its qualities; assent, or the persuasion of the truth of the object of faith; and trust, or reliance. The exercise, or state of mind expressed by the word faith, as used in the Scriptures, is not mere assent, or mere trust, it is the intelligent perception, reception, and reliance on the truth, as revealed in the gospel.

To the Jew first, and also to the Greek. To render πρῶτον (first), here especially, would make the apostle teach that the gospel was peculiarly adapted to the Jews, or specially designed for them. But he frequently asserts that this is not the case, Romans 3:9, Romans 3:22, Romans 3:29; Romans 10:12. Πρῶτον, therefore, must have reference to time, ‘To the Jew in the first instance, and then to the Greek.’ Salvation, as our Savior said to the woman of Samaria, is of the Jews. Of them the Messiah came, to them the gospel was first preached, and by them preached to the Gentiles. The apostle often, as in the present instance, says Jews and Greeks, for Jews and Gentiles, because the Greeks were the Gentiles with whom, at that period, the Jews were most familiar.

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