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To the Romans (προς Ρωμαιους). This is the title in Aleph A B C, our oldest Greek MSS. for the Epistle. We do not know whether Paul gave any title at all. Later MSS. add other words up to the Textus Receptus: The Epistle of Paul to the Romans. The Epistle is put first in the MSS. because it is the most important of Paul's Epistles. Paul (Παυλος). Roman name (Παυλυς). See on Acts 13:9 for the origin of this name by the side of Saul. Servant (δουλος). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Galatians 1:10. Recurs in Philippians 1:1 and δεσμιος (bondsman) in Philemon 1:1. Called to be an apostle (κλητος αποστολος). An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Galatians 1:1 κλητος is not used, but the rest of the verse has the same idea. Separated (αφωρισμενος). Perfect passive participle of αφοριζω for which verb see on Galatians 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God's gospel, a chosen vessel (Acts 9:15). By man also (Acts 13:2). Many of Paul's characteristic words like ευαγγελιον have been already discussed in the previous Epistles that will call for little comment from now on.

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He promised afore (προεπηγγειλατο). First aorist middle of προεπαγγελλω for which verb see on 2 Corinthians 9:5. By (δια). Through, by means of, intermediate agency like Matthew 1:22 which see. In the holy scriptures (εν γραφαις αγιαις). No article, yet definite. Perhaps the earliest use of the phrase (Sanday and Headlam). Paul definitely finds God's gospel in the Holy Scriptures.

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Concerning his Son (περ του υιου αυτου). Just as Jesus found himself in the O.T. (Luke 24:27; Luke 24:46). The deity of Christ here stated. According to the flesh (κατα σαρκα). His real humanity alongside of his real deity. For the descent from David see Matthew 1:1; Matthew 1:6; Matthew 1:20; Luke 1:27; John 7:42; Acts 13:23, etc.

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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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Unto obedience of faith (εις υπακοην πιστεως). Subjective genitive as in Romans 16:26, the obedience which springs from faith (the act of assent or surrender).

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Called to be Jesus Christ's (κλητο Ιησου Χριστου). Predicate genitive after κλητο (verbal adjective from καλεω, to call), though it is possible to consider it the ablative case, "called of (or from) Jesus Christ."

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In Rome (εν Ρωμη). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit εν Ρωμη in verse Romans 1:15. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of εν Εφεσω in Ephesians 1:1 from Aleph and B (the two oldest and best MSS.). Beloved of God (αγαπητοις θεου). Ablative case of θεου after the verbal adjective like διδακτο θεου (taught of God) in John 6:45 (Robertson, Grammar, p. 516). From God our Father and the Lord Jesus Christ (απο θεου πατρος ημων κα κυριου Ιησου Χριστου). "St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it" (Sanday and Headlam). Paul's theology is clearly seen in the terms used in verses Romans 1:1-7.

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First (πρωτον μεν). Adverb in the accusative case, but no επειτα δε (in the next place) as in Hebrews 7:2 or επειτα as in James 3:17 follows. The rush of thoughts crowds out the balanced phraseology as in Romans 3:2; 1 Corinthians 11:18. Through (δια). As the mediator or medium of thanksgiving as in Romans 7:25. For (περ). Concerning, about. That (οτ). Or because. Either declarative or causal οτ makes sense here. Your faith (η πιστις υμων). "Your Christianity" (Sanday and Headlam). Is proclaimed (καταγγελλετα). Present passive indicative of καταγγελλω, to announce (αγγελλω) up and down (κατα). See also αναγγελλω, to bring back news (John 5:15), απαγγελλω, to announce from one as the source (Matthew 2:8), προκαταγγελλω, to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολω τω κοσμω). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire.

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