Romans 1
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Romans 1
Paul's Greeting to the Romans
1Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
Jamieson-Fausset-Brown
INTRODUCTION
The Genuineness of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to Clement of Rome, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Php 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.
When and Where this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Ro 1:11, 13, 15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Ro 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Ac 20:2, 3; 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Ac 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--Timotheus, Sosipater, Gaius, and Erastus (Ro 16:21, 23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Ro 16:23), which can hardly be supposed to be other than Corinth. Finally, Phoebebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Ro 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.
The Founder of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Ac 28:15, 30)? And how, consistently with his declared principle--not to build on another man's foundation (Ro 15:20)--could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Ro 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.
For What Class of Christians was this Epistle principally designed--Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Ac 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Ro 1:13, 15; 15:15, 16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.
It remains only to speak briefly of the Plan and Character Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.
CHAPTER 1
Ro 1:1-17. Introduction.
1. Paul--(See on Ac 13:9).
a servant of Jesus Christ--The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (1Co 7:21-23), as in the Old Testament to all the people of God (Is 66:14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (Jos 1:1; Psa 18:1, title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and Php 1:1; Jas 1:1; 2Pe 1:1; Jude 1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on Ro 1:7; Joh 5:22, 23).
called to be an apostle--when first he "saw the Lord"; the indispensable qualification for apostleship. (See on Ac 9:5; Ac 22:14; 1Co 9:1).
separated unto the--preaching of the
gospel--neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" (Ac 13:2), nor so early as when "separated from his mother's womb" (see on Ga 1:15). He was called at one and the same time to the faith and the apostleship of Christ (Ac 26:16-18).
of God--that is, the Gospel of which God is the glorious Author. (So Ro 15:16; 1Th 2:2, 8, 9; 1Pe 4:17).
INTRODUCTION
The Genuineness of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to Clement of Rome, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Php 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.
When and Where this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Ro 1:11, 13, 15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Ro 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Ac 20:2, 3; 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Ac 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--Timotheus, Sosipater, Gaius, and Erastus (Ro 16:21, 23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Ro 16:23), which can hardly be supposed to be other than Corinth. Finally, Phoebebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Ro 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.
The Founder of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Ac 28:15, 30)? And how, consistently with his declared principle--not to build on another man's foundation (Ro 15:20)--could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Ro 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.
For What Class of Christians was this Epistle principally designed--Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Ac 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Ro 1:13, 15; 15:15, 16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.
It remains only to speak briefly of the Plan and Character Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.
CHAPTER 1
Ro 1:1-17. Introduction.
1. Paul--(See on Ac 13:9).
a servant of Jesus Christ--The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (1Co 7:21-23), as in the Old Testament to all the people of God (Is 66:14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (Jos 1:1; Psa 18:1, title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and Php 1:1; Jas 1:1; 2Pe 1:1; Jude 1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on Ro 1:7; Joh 5:22, 23).
called to be an apostle--when first he "saw the Lord"; the indispensable qualification for apostleship. (See on Ac 9:5; Ac 22:14; 1Co 9:1).
separated unto the--preaching of the
gospel--neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" (Ac 13:2), nor so early as when "separated from his mother's womb" (see on Ga 1:15). He was called at one and the same time to the faith and the apostleship of Christ (Ac 26:16-18).
of God--that is, the Gospel of which God is the glorious Author. (So Ro 15:16; 1Th 2:2, 8, 9; 1Pe 4:17).
The Pulpit Commentary
I. INTRODUCTORY.
A. Salutation with long interposed parenthesis, suggested by "gospel of God." The parenthesis, expressing thoughts of which the writer's mind is full, intimates the purport of the coming treatise. It also intimates his claim, afterwards more fully asserted (Rom_15:15, seq.), to demand a hearing from the Roman Church. It is St. Paul's way, when full of an idea, thus to interrupt his sentences at the suggestion of a word. Somewhat similar interpositions are found in the opening salutations of Galatians and Titus, especially in the latter; but this is peculiar for its length and fulness.
Paul, a servant of Jesus Christ, called to be an apostle. In his salutations to the Philippians and to Titus also St. Paul calls himself δοῦλος (i.e. "bondservant") of Jesus Christ; but usually only ἀπόστολος, or, as here, κλητὸς ἀπόστολος, which is rightly translated in the Authorized Version, "called to be an apostle," Divine vocation to the office being the prominent idea. St. Paul often elsewhere insists on the reality of his vocation from Christ himself to be an apostle to the Gentiles; and this with regard to disparagement of his claim to be a true apostle at all on the part of some (cf. 1Co_9:1; 2Co_11:5; 2Co_12:12; Gal_1:1, Gal_1:12; Gal_2:8). It does not follow from his thus asserting his claim here and afterwards in this Epistle that he was aware of any disparagement of it at that time among the Roman Christians; still less that he wrote his Epistle with a polemical purpose against the Judaizers, as some have supposed. Still, he may have suspected that some might possibly have been busy there, as they were in other places; and, however that might be, writing as he was to a Church not founded by, and as yet unvisited by, himself, he might think distinct assertions of his claim to be heard desirable. Separated (or, set apart) unto the gospel of God; i.e. to the preaching of the gospel, not the reception of it only, as is evident from the context. The word ἀφωρίσμενος here, as well as the previous κλητὸς, is best taken, in pursuance of the line of thought, as referring to the Divine counsels, not to the agency of the Church. It is true that the word is elsewhere used with the latter reference, as in Act_13:2, Ἀφορίσατε δὴ μοι τόν τε Βαρνάβαν καὶ τὸν, Σαῦλον εἰς τὸ ἔργον ὂ ππροσκέκλημαι αὐτούς, where the ἀφορισμὸς spoken of was subsequent to the Divine κλῆσις, and effected by human laying on of hands. But we have also St. Paul's own words (Gal_1:15), Ὁ Θεὸς ὁ ἀφόρρισας με ἐκ κοιλίας μητρός μου καὶ καλίσας διὰ τῆς χάριτος αὐτοῦ, where the ἀφορισμὸς is that of God's eternal purpose, and previous to the κλῆσις (cf. Act_9:15 and Act_26:16, Act_26:17).
I. INTRODUCTORY.
A. Salutation with long interposed parenthesis, suggested by "gospel of God." The parenthesis, expressing thoughts of which the writer's mind is full, intimates the purport of the coming treatise. It also intimates his claim, afterwards more fully asserted (Rom_15:15, seq.), to demand a hearing from the Roman Church. It is St. Paul's way, when full of an idea, thus to interrupt his sentences at the suggestion of a word. Somewhat similar interpositions are found in the opening salutations of Galatians and Titus, especially in the latter; but this is peculiar for its length and fulness.
Paul, a servant of Jesus Christ, called to be an apostle. In his salutations to the Philippians and to Titus also St. Paul calls himself δοῦλος (i.e. "bondservant") of Jesus Christ; but usually only ἀπόστολος, or, as here, κλητὸς ἀπόστολος, which is rightly translated in the Authorized Version, "called to be an apostle," Divine vocation to the office being the prominent idea. St. Paul often elsewhere insists on the reality of his vocation from Christ himself to be an apostle to the Gentiles; and this with regard to disparagement of his claim to be a true apostle at all on the part of some (cf. 1Co_9:1; 2Co_11:5; 2Co_12:12; Gal_1:1, Gal_1:12; Gal_2:8). It does not follow from his thus asserting his claim here and afterwards in this Epistle that he was aware of any disparagement of it at that time among the Roman Christians; still less that he wrote his Epistle with a polemical purpose against the Judaizers, as some have supposed. Still, he may have suspected that some might possibly have been busy there, as they were in other places; and, however that might be, writing as he was to a Church not founded by, and as yet unvisited by, himself, he might think distinct assertions of his claim to be heard desirable. Separated (or, set apart) unto the gospel of God; i.e. to the preaching of the gospel, not the reception of it only, as is evident from the context. The word ἀφωρίσμενος here, as well as the previous κλητὸς, is best taken, in pursuance of the line of thought, as referring to the Divine counsels, not to the agency of the Church. It is true that the word is elsewhere used with the latter reference, as in Act_13:2, Ἀφορίσατε δὴ μοι τόν τε Βαρνάβαν καὶ τὸν, Σαῦλον εἰς τὸ ἔργον ὂ ππροσκέκλημαι αὐτούς, where the ἀφορισμὸς spoken of was subsequent to the Divine κλῆσις, and effected by human laying on of hands. But we have also St. Paul's own words (Gal_1:15), Ὁ Θεὸς ὁ ἀφόρρισας με ἐκ κοιλίας μητρός μου καὶ καλίσας διὰ τῆς χάριτος αὐτοῦ, where the ἀφορισμὸς is that of God's eternal purpose, and previous to the κλῆσις (cf. Act_9:15 and Act_26:16, Act_26:17).
2(Which he had promised afore by his prophets in the holy scriptures,)
Jamieson-Fausset-Brown
2. Which he had promised afore ... in the holy scriptures--Though the Roman Church was Gentile by nation (see on Ro 1:13), yet as it consisted mostly of proselytes to the Jewish faith (see on Introduction to this Epistle), they are here reminded that in embracing Christ they had not cast off, but only the more profoundly yielded themselves to, Moses and the prophets (Ac 13:32, 33).
2. Which he had promised afore ... in the holy scriptures--Though the Roman Church was Gentile by nation (see on Ro 1:13), yet as it consisted mostly of proselytes to the Jewish faith (see on Introduction to this Epistle), they are here reminded that in embracing Christ they had not cast off, but only the more profoundly yielded themselves to, Moses and the prophets (Ac 13:32, 33).
The Pulpit Commentary
Which he promised before through his prophets in the Holy Scriptures concerning his Son. Here the parenthetical passage begins, extending to the end of Rom_1:6. It is unnecessary to complicate it by connecting περὶ τοῦ υἱοῦ αὐτοῦ with the previous εὐαγγέλιον Θεοῦ. It goes more naturally with προεπηγγείλατο, denoting the subject of the Old Testament promises. By προφητῶν are meant not only the sacred writers distinctively so called, but (as in Heb_1:1) all who spoke of old under Divine inspiration, as by γραφαῖς ἁγίαις is signified the Old Testament generally. This intimation of the gospel being the fulfilment of prophecy is fitly introduced here, as preparing the reader for the argument of the Epistle, in the course of which the doctrine propounded is shown to be in accordance with the Old Testament, and in fact anticipated therein. This is, indeed, a prominent point in the general teaching of apostles and evangelists. They announce the gospel as the fulfilment of prophecy, and the true completion of all the ancient dispensation; and it is to the Old Testament that, in addressing Israelites, they ever in the first place appeal. Thus St. Peter (Act_2:14; Act_3:18; Act_4:11); thus Stephen (Act_7:1-60.); thus St. Paul at Antioch in Pisidia, at Thessalonica, and before Agrippa (Act_13:16; Act_17:2; Act_26:6, Act_26:22); thus Philip to the Ethiopian proselyte (Act_8:35); thus Apollos at Corinth (Act_18:28). Our Lord himself had done the same, as in Mat_5:17; Luk_4:21; Luk_24:27, Luk_24:44; Joh_5:39. All this is important as showing how the old and new dispensations are regarded together as parts of a whole, the old one being but the needful preparation for a fulfilment in the new, and so becoming intelligible; and thus how "through all the ages one eternal purpose runs." There was also a providential preparation in the Gentile world, though not so direct and obvious, and though, of course, not similarly noticed in addresses to disciples of the Law. But St. Paul intimates it; as in his speech on Areopagus, and also, as will be seen, in this Epistle. Even the gospel is set forth as but a further stage of progress towards a final consummation, as the dawn only of a coming daybreak. We have still but an earnest of our inheritance; the "earnest expectation of the creature" still awaits "the manifestation of the sons of God." Meanwhile, in the revelation already made through Christ, and the redemption accomplished by him, we are taught to cling to our faith in a Divine purpose throughout the world's perplexing history—that of resolving at last all discords into eternal harmony, and making manifest "one great love, embracing all." This grand view of a providential order leading to a final consummation (though how and when we know not) pervades St. Paul's writings, and should be kept in mind for a proper understanding of this Epistle. God's promises through his prophets in Holy Scripture are said to have been "concerning his Son;" and a question hence arises as to the exact sense in which "his Son" is to be here understood; a consideration of which question may help our interpretation of the expression in the following verse, which is not without difficulty, Τοῦ ὁρισθέντος υἱοῦ Θεοῦ ἐν δυνάμει. We may distinguish between three senses in which Christ is called "the Son of God."
(1) With reference to his Divine pre-existence, the term expressing his relation to the Father from eternity, like the Λόγος (and probably the μονογενὴς υἱὸς) of St. John.
(2) With reference to his incarnation, as being conceived by the Holy Ghost; as in Luk_1:35, Διὸ καὶ τὸ γεννώμενον ἃγιον κληθήσεται υἱὸς Θεοῦ.
(3) With reference to the position assigned to the Messiah in psalm and prophecy, as the Son exalted to the right hand of God, and crowned with glory. It is with the last of these three references that the title is used in the Epistle to the Hebrews; where the ideal of sonship, found in the Old Testament, and imperfectly typified by the theoretic position of the theocratic kings, is regarded as prophetic, and pointing to Christ, in whom alone it is shown to be fulfilled. Hence in that Epistle his exaltation to the rank and dignity of Son is regarded as subsequent to his human obedience, and even the consequence and reward of it. It was "because of the suffering of death (διὰ τὸ πάθημα θανάτου)" that he has been "crowned with glory and honour" (Heb_2:9); it was after he had made a purification of sins that he "sat down on the right hand of the Majesty on high," having "inherited" that "more excellent name"—the name of Son (Heb_1:4). It is by no means implied that the said Epistle does not recognize a true Sonship of Christ before his exaltation; he was all along "the Son" (cf. Heb_5:7, Καίπερ ὤν υἱὸς ἔμαθεν, etc.), though not enthroned as such over mankind and all creation till after his resurrection; and, further, the essential doctrine of his pre-existent and eternal Sonship. in the first of the senses noted above, is distinctly taught (as in Luk_1:3), though not there by the use of the term "Son." All we say is that this word is used in the Epistle to the Hebrews to denote Christ's position and office as the royal High Priest of humanity, exalted, after suffering, to the right hand of God, rather than his original Divine Personality; such being the significance of the title in the prophetic anticipations of the Messiah. Now, this being so, and it being the promises made "through his prophets in the Holy Scriptures concerning his Son" that are being spoken of in the passage before us, it may seem at first most probable that the idea here implied by the word "Son" is the same as in the Epistle to the Hebrews, and no more. We ought, however, to take further into account what St. Paul himself seems to signify by the term when he uses it elsewhere. It does not follow that his own conception of its significance was confined to what was apparent in "the prophets." Reading them in the light of the gospel revelation, he may have seen in their language more implied than it distinctly expressed, and himself intended to imply more. The passages in his Epistles, apart from this chapter, where Christ is called God's Son are these:
(1) Rom_5:10, "We were reconciled to God through the death of his Son;"
(2) Rom_8:3, "Sending his own Son (τὸν ἑαυτοῦ υἱὸν) in the likeness of flesh of sin;"
(3) Rom_8:29, "To be conformed to the image of his Son, that he might be the Firstborn among many brethren;"
(4) Rom_8:32, "Spared not his own Son (τοῦ ἰδίοῦ υἱοῦ);"
(5) 2Co_1:19, "The Son of God … was not Yea and Nay;"
(6) Gal_4:4, Gal_4:6, "God sent forth his Son,"—"sent forth the Spirit of his Son into your hearts, crying, Abba, Father;"
(7) Col_1:13, "Translates us into the kingdom of the Son of his love."
In all these passages—except (3), in which the reference may be only to Christ in glory—the term "Son" denotes a relation (o the Father, peculiar to our Lord, previous to the death and exaltation, and in some of them, (2), (6), (7), previous to the Incarnation. Such previous relation is especially apparent in the sequence to (7), where "the Son of his love" is defined not only as "the Head of the body, the Church," and "the Firstborn from the dead," but also as "the Image of the invisible God, the Firstborn of all creation; for in him all things were created, the things in heaven, and the things on the earth, the things visible and the things invisible; all things through him and unto him have been created." With this may be compared Php_2:6-12, where an existence ἐν μορφῇ Θεοῦ, anterior to incarnation, is undoubtedly declared, though the exaltation after human obedience, and the receiving then of "a name that is above every name" (cf. Heb_1:4), is spoken of as well. One other passage remains to be noticed, occurring, not in an Epistle, but in the sermon at Antioch in Pisidia (Act_13:33), where the view of Christ's Sonship which is found in the Epistle to the Hebrews (no more being expressed) appears as present to St. Paul's mind. For there God is said to have "fulfilled the promise which was made unto the fathers, in that he hath raised up Jesus again; as it is also written in the psalm, Thou art my Son; this day have I begotten thee." Here the Sonship assigned to "the Christ" in the second psalm is regarded as exhibited in the Resurrection. From this review of St. Paul's usage it may be inferred that περὶ τοῦ υἱοῦ αὐτοῦ in the text before us carries with it in his own mind the idea of pre-existent eternal Sonship, though what we may call Messianic Sonship may be all he means distinctly to intimate as declared by prophets. The bearing of this distinction on the interpretation of Php_2:4 will appear under it. It may be observed here that the absence of a fixed and definite usage in the application of the term "Son" to Christ, which (as has been seen) is found in the New Testament, is what might be expected there. Formal definitions of theological conceptions by means of language used uniformly in a recognized definite sense had not as yet been made. Among such conceptions that of the Holy Trinity though implied, is nowhere distinctly formulated as a dogma. It was reserved for the Church, under the guidance of the Spirit, to preclude misconception by precise dogmatic definitions.
Which he promised before through his prophets in the Holy Scriptures concerning his Son. Here the parenthetical passage begins, extending to the end of Rom_1:6. It is unnecessary to complicate it by connecting περὶ τοῦ υἱοῦ αὐτοῦ with the previous εὐαγγέλιον Θεοῦ. It goes more naturally with προεπηγγείλατο, denoting the subject of the Old Testament promises. By προφητῶν are meant not only the sacred writers distinctively so called, but (as in Heb_1:1) all who spoke of old under Divine inspiration, as by γραφαῖς ἁγίαις is signified the Old Testament generally. This intimation of the gospel being the fulfilment of prophecy is fitly introduced here, as preparing the reader for the argument of the Epistle, in the course of which the doctrine propounded is shown to be in accordance with the Old Testament, and in fact anticipated therein. This is, indeed, a prominent point in the general teaching of apostles and evangelists. They announce the gospel as the fulfilment of prophecy, and the true completion of all the ancient dispensation; and it is to the Old Testament that, in addressing Israelites, they ever in the first place appeal. Thus St. Peter (Act_2:14; Act_3:18; Act_4:11); thus Stephen (Act_7:1-60.); thus St. Paul at Antioch in Pisidia, at Thessalonica, and before Agrippa (Act_13:16; Act_17:2; Act_26:6, Act_26:22); thus Philip to the Ethiopian proselyte (Act_8:35); thus Apollos at Corinth (Act_18:28). Our Lord himself had done the same, as in Mat_5:17; Luk_4:21; Luk_24:27, Luk_24:44; Joh_5:39. All this is important as showing how the old and new dispensations are regarded together as parts of a whole, the old one being but the needful preparation for a fulfilment in the new, and so becoming intelligible; and thus how "through all the ages one eternal purpose runs." There was also a providential preparation in the Gentile world, though not so direct and obvious, and though, of course, not similarly noticed in addresses to disciples of the Law. But St. Paul intimates it; as in his speech on Areopagus, and also, as will be seen, in this Epistle. Even the gospel is set forth as but a further stage of progress towards a final consummation, as the dawn only of a coming daybreak. We have still but an earnest of our inheritance; the "earnest expectation of the creature" still awaits "the manifestation of the sons of God." Meanwhile, in the revelation already made through Christ, and the redemption accomplished by him, we are taught to cling to our faith in a Divine purpose throughout the world's perplexing history—that of resolving at last all discords into eternal harmony, and making manifest "one great love, embracing all." This grand view of a providential order leading to a final consummation (though how and when we know not) pervades St. Paul's writings, and should be kept in mind for a proper understanding of this Epistle. God's promises through his prophets in Holy Scripture are said to have been "concerning his Son;" and a question hence arises as to the exact sense in which "his Son" is to be here understood; a consideration of which question may help our interpretation of the expression in the following verse, which is not without difficulty, Τοῦ ὁρισθέντος υἱοῦ Θεοῦ ἐν δυνάμει. We may distinguish between three senses in which Christ is called "the Son of God."
(1) With reference to his Divine pre-existence, the term expressing his relation to the Father from eternity, like the Λόγος (and probably the μονογενὴς υἱὸς) of St. John.
(2) With reference to his incarnation, as being conceived by the Holy Ghost; as in Luk_1:35, Διὸ καὶ τὸ γεννώμενον ἃγιον κληθήσεται υἱὸς Θεοῦ.
(3) With reference to the position assigned to the Messiah in psalm and prophecy, as the Son exalted to the right hand of God, and crowned with glory. It is with the last of these three references that the title is used in the Epistle to the Hebrews; where the ideal of sonship, found in the Old Testament, and imperfectly typified by the theoretic position of the theocratic kings, is regarded as prophetic, and pointing to Christ, in whom alone it is shown to be fulfilled. Hence in that Epistle his exaltation to the rank and dignity of Son is regarded as subsequent to his human obedience, and even the consequence and reward of it. It was "because of the suffering of death (διὰ τὸ πάθημα θανάτου)" that he has been "crowned with glory and honour" (Heb_2:9); it was after he had made a purification of sins that he "sat down on the right hand of the Majesty on high," having "inherited" that "more excellent name"—the name of Son (Heb_1:4). It is by no means implied that the said Epistle does not recognize a true Sonship of Christ before his exaltation; he was all along "the Son" (cf. Heb_5:7, Καίπερ ὤν υἱὸς ἔμαθεν, etc.), though not enthroned as such over mankind and all creation till after his resurrection; and, further, the essential doctrine of his pre-existent and eternal Sonship. in the first of the senses noted above, is distinctly taught (as in Luk_1:3), though not there by the use of the term "Son." All we say is that this word is used in the Epistle to the Hebrews to denote Christ's position and office as the royal High Priest of humanity, exalted, after suffering, to the right hand of God, rather than his original Divine Personality; such being the significance of the title in the prophetic anticipations of the Messiah. Now, this being so, and it being the promises made "through his prophets in the Holy Scriptures concerning his Son" that are being spoken of in the passage before us, it may seem at first most probable that the idea here implied by the word "Son" is the same as in the Epistle to the Hebrews, and no more. We ought, however, to take further into account what St. Paul himself seems to signify by the term when he uses it elsewhere. It does not follow that his own conception of its significance was confined to what was apparent in "the prophets." Reading them in the light of the gospel revelation, he may have seen in their language more implied than it distinctly expressed, and himself intended to imply more. The passages in his Epistles, apart from this chapter, where Christ is called God's Son are these:
(1) Rom_5:10, "We were reconciled to God through the death of his Son;"
(2) Rom_8:3, "Sending his own Son (τὸν ἑαυτοῦ υἱὸν) in the likeness of flesh of sin;"
(3) Rom_8:29, "To be conformed to the image of his Son, that he might be the Firstborn among many brethren;"
(4) Rom_8:32, "Spared not his own Son (τοῦ ἰδίοῦ υἱοῦ);"
(5) 2Co_1:19, "The Son of God … was not Yea and Nay;"
(6) Gal_4:4, Gal_4:6, "God sent forth his Son,"—"sent forth the Spirit of his Son into your hearts, crying, Abba, Father;"
(7) Col_1:13, "Translates us into the kingdom of the Son of his love."
In all these passages—except (3), in which the reference may be only to Christ in glory—the term "Son" denotes a relation (o the Father, peculiar to our Lord, previous to the death and exaltation, and in some of them, (2), (6), (7), previous to the Incarnation. Such previous relation is especially apparent in the sequence to (7), where "the Son of his love" is defined not only as "the Head of the body, the Church," and "the Firstborn from the dead," but also as "the Image of the invisible God, the Firstborn of all creation; for in him all things were created, the things in heaven, and the things on the earth, the things visible and the things invisible; all things through him and unto him have been created." With this may be compared Php_2:6-12, where an existence ἐν μορφῇ Θεοῦ, anterior to incarnation, is undoubtedly declared, though the exaltation after human obedience, and the receiving then of "a name that is above every name" (cf. Heb_1:4), is spoken of as well. One other passage remains to be noticed, occurring, not in an Epistle, but in the sermon at Antioch in Pisidia (Act_13:33), where the view of Christ's Sonship which is found in the Epistle to the Hebrews (no more being expressed) appears as present to St. Paul's mind. For there God is said to have "fulfilled the promise which was made unto the fathers, in that he hath raised up Jesus again; as it is also written in the psalm, Thou art my Son; this day have I begotten thee." Here the Sonship assigned to "the Christ" in the second psalm is regarded as exhibited in the Resurrection. From this review of St. Paul's usage it may be inferred that περὶ τοῦ υἱοῦ αὐτοῦ in the text before us carries with it in his own mind the idea of pre-existent eternal Sonship, though what we may call Messianic Sonship may be all he means distinctly to intimate as declared by prophets. The bearing of this distinction on the interpretation of Php_2:4 will appear under it. It may be observed here that the absence of a fixed and definite usage in the application of the term "Son" to Christ, which (as has been seen) is found in the New Testament, is what might be expected there. Formal definitions of theological conceptions by means of language used uniformly in a recognized definite sense had not as yet been made. Among such conceptions that of the Holy Trinity though implied, is nowhere distinctly formulated as a dogma. It was reserved for the Church, under the guidance of the Spirit, to preclude misconception by precise dogmatic definitions.
3Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
Jamieson-Fausset-Brown
3-4. Concerning his Son Jesus Christ our Lord--the grand burden of this "Gospel of God."
made of the seed of David--as, according to "the holy scriptures," He behooved to be. (See on Mt 1:1).
according to the flesh--that is, in His human nature (compare Ro 9:5; Joh 1:14); implying, of course, that He had another nature, of which the apostle immediately proceeds to speak.
3-4. Concerning his Son Jesus Christ our Lord--the grand burden of this "Gospel of God."
made of the seed of David--as, according to "the holy scriptures," He behooved to be. (See on Mt 1:1).
according to the flesh--that is, in His human nature (compare Ro 9:5; Joh 1:14); implying, of course, that He had another nature, of which the apostle immediately proceeds to speak.
The Pulpit Commentary
Which was made; or, was born. But the word in itself, γενομένου, need only mean that he became a Man of the seed of David; implying, it would seem, a pre-existence of him who so became. This, however, is more evident from other passages, in which ὢν, or ὑπάρχων, is opposed to γενόμενος (cf. Joh_1:1, Joh_1:14; Php_2:6, Php_2:7; cf. also Gal_4:4, Ἐξαπέστειλεν ὁ Θεὸς τοῦ υἱὸν αὐτοῦ γενόμενον ἐκ γυναικὸς). Of the seed of David according to the flesh. Κατὰ σάρκα is here, as elsewhere, contrasted with κατὰ πνεῦμα. Here κατὰ σάρκα denotes the merely human descent of Jesus in distinction from his Divine Being (of. Act_2:40; Rom_9:3, Rom_9:5; 2Co_5:16). His having come humanly "of the seed of David" is suitably noted here, where "the Son" is being set forth as fulfilling the Old Testament promises; for they uniformly represent the Messiah as thus descended, and it was essential to the Jewish conception of him that he should be so (cf. Mat_22:42; Joh_7:42; and for the stress laid by the writers of the New Testament on the fact that Jesus was so—of which fact no doubt was entertained—cf. Heb_7:14, πρόδηλον γὰρ, etc. See, among many other passages, Mat_1:1; Luk_2:4, Luk_2:5; Act_2:30; Act_13:23; 2Ti_2:8). Meyer, commenting on the verse before us, goes somewhat out of his way to set forth that only Joseph's, not Mary's, descent from David was in St. Paul's mind, saying that "the Davidic descent of the mother of Jesus can by no means be established from the New Testament," and also that "Paul nowhere indicates the view of a supernatural generation of the bodily nature of Jesus." As to the first of these assertions, it may be observed that, in the opening chapters of our Gospel of St. Luke (representing certainly the early belief of the Church) our Lord seems to be regarded as actually descended from David—not legally so accounted only—though, at the same time, his supernatural generation is distinctly asserted (comp. Luk_1:32 with Luk_1:35). Hence we are led to infer Mary's, as well as Joseph's, descent from David, whether or not either of the genealogies given in St. Matthew's and St. Luke's Gospels represents hers. Further, with respect to those two genealogies (evidently independent ones, and both probably got from genealogical records preserved at Jerusalem), a probable way of accounting for the two distinct lines of descent through which Joseph seems to be traced to David, is to suppose one of them to be really Mary's, the legal representative of whose family Joseph had become by marriage, so as to be entered in legal documents as the son of her father (see art. on "Genealogy of Jesus Christ," in 'Dictionary of the Bible,' W. Smith, LL.D.). As to Meyer's second assertion above alluded to, it is true that St. Paul nowhere refers to our Lord's supernatural conception spoken of in the Gospels of St. Matthew and St. Luke. But it does not follow that it was not already included in the Church's creed, or that St. Paul himself was unaware of it or disbelieved it. This is not the place for enlarging on the evidence, at the present day increasing in force, of the early origin of our existing Gospels, and of their being a true embodiment of the Church's original belief. St. Paul's silence as to the manner how the Son of God became incarnate may be accounted for by his not having had occasion, in his extant Epistles, to speak of it. He is occupied, in accordance with his peculiar mission, in setting forth the meaning and purpose of the Incarnation rather than its mode, and in preaching rather than catechetical instruction; and on the essential idea involved he is sufficiently explicit, viz. the peculiar Divine paternity of Christ, notwithstanding the human birth.
Which was made; or, was born. But the word in itself, γενομένου, need only mean that he became a Man of the seed of David; implying, it would seem, a pre-existence of him who so became. This, however, is more evident from other passages, in which ὢν, or ὑπάρχων, is opposed to γενόμενος (cf. Joh_1:1, Joh_1:14; Php_2:6, Php_2:7; cf. also Gal_4:4, Ἐξαπέστειλεν ὁ Θεὸς τοῦ υἱὸν αὐτοῦ γενόμενον ἐκ γυναικὸς). Of the seed of David according to the flesh. Κατὰ σάρκα is here, as elsewhere, contrasted with κατὰ πνεῦμα. Here κατὰ σάρκα denotes the merely human descent of Jesus in distinction from his Divine Being (of. Act_2:40; Rom_9:3, Rom_9:5; 2Co_5:16). His having come humanly "of the seed of David" is suitably noted here, where "the Son" is being set forth as fulfilling the Old Testament promises; for they uniformly represent the Messiah as thus descended, and it was essential to the Jewish conception of him that he should be so (cf. Mat_22:42; Joh_7:42; and for the stress laid by the writers of the New Testament on the fact that Jesus was so—of which fact no doubt was entertained—cf. Heb_7:14, πρόδηλον γὰρ, etc. See, among many other passages, Mat_1:1; Luk_2:4, Luk_2:5; Act_2:30; Act_13:23; 2Ti_2:8). Meyer, commenting on the verse before us, goes somewhat out of his way to set forth that only Joseph's, not Mary's, descent from David was in St. Paul's mind, saying that "the Davidic descent of the mother of Jesus can by no means be established from the New Testament," and also that "Paul nowhere indicates the view of a supernatural generation of the bodily nature of Jesus." As to the first of these assertions, it may be observed that, in the opening chapters of our Gospel of St. Luke (representing certainly the early belief of the Church) our Lord seems to be regarded as actually descended from David—not legally so accounted only—though, at the same time, his supernatural generation is distinctly asserted (comp. Luk_1:32 with Luk_1:35). Hence we are led to infer Mary's, as well as Joseph's, descent from David, whether or not either of the genealogies given in St. Matthew's and St. Luke's Gospels represents hers. Further, with respect to those two genealogies (evidently independent ones, and both probably got from genealogical records preserved at Jerusalem), a probable way of accounting for the two distinct lines of descent through which Joseph seems to be traced to David, is to suppose one of them to be really Mary's, the legal representative of whose family Joseph had become by marriage, so as to be entered in legal documents as the son of her father (see art. on "Genealogy of Jesus Christ," in 'Dictionary of the Bible,' W. Smith, LL.D.). As to Meyer's second assertion above alluded to, it is true that St. Paul nowhere refers to our Lord's supernatural conception spoken of in the Gospels of St. Matthew and St. Luke. But it does not follow that it was not already included in the Church's creed, or that St. Paul himself was unaware of it or disbelieved it. This is not the place for enlarging on the evidence, at the present day increasing in force, of the early origin of our existing Gospels, and of their being a true embodiment of the Church's original belief. St. Paul's silence as to the manner how the Son of God became incarnate may be accounted for by his not having had occasion, in his extant Epistles, to speak of it. He is occupied, in accordance with his peculiar mission, in setting forth the meaning and purpose of the Incarnation rather than its mode, and in preaching rather than catechetical instruction; and on the essential idea involved he is sufficiently explicit, viz. the peculiar Divine paternity of Christ, notwithstanding the human birth.
4And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
The Pulpit Commentary
Who was declared (so Authorized Version) the Son of God with (literally, in) power, according to the spirit of holiness, by the resurrection of (not as in Authorized Version, from) the dead. Supposing the intention here to be to declare the Son's essential Deity, notwithstanding his human birth, we might have expected ὄντος after the γενομένου preceding. But the word used is ὁρισθέντος; and, further, the Resurrection is referred to, not a pre-existent state. The verb ὁρίζειν means properly to "appoint" or "determine;" and if this meaning be re-mined, the whole passage would seem to preclude the idea of Sonship previous to the Resurrection being in view. Hence commentators ancient and modern agree generally in assigning an unusual meaning to ὁρισθέντος-here, making it signify "declared," as in the Authorized Version. So Chrysostom, Τί οὗν ἔστιν ὁρισθέντος; τοῦ δειχθέντος, ἀποφανθέντος κριθέντος δυολογηθέντος παρὰ τῆς ἀπάντων γνώμης καὶ ψήφου. It is maintained that this use of the word, though unusual, is legitimate; since a person may be said to be appointed, or determined, to be what he already is, when his being such is declared and manifested. Thus, it may be said, a king may be spoken of as appointed king when he is crowned, though he was king before; or a saint determined a saint when he is canonized; and the classical phrase, ὁρίζειν τινὰ Θεόν, in the sense of deify, is adduced as parallel. Thus the expression is made to mean that "the same who κατὰ σάρκα was known only as the descendant of David, is now declared to be the Son of God" (Tholuck); Ὅριζεται δὲ εἰς υἰὸν καὶ κατὰ τὸ ἀνβρώπινον" (Cyril); and St. Paul's reason for thus putting it, in pursuance of his course of thought, is thus explained by Meyer; "Paul gives the two main epochs in the history of the Son of God as they had actually occurred, and had been prophetically announced;'' also by Bengel thus, "Etiam ante exinanitionem suam Filius Dei is quidem fuit: sed exinanitione filiatio occultata fuit, et plene demure retecta post resurrectionem." This interpretation would be more satisfactory than it is if the verb ὁρίζειν were found similarly used in any other part of the New Testament. It occurs in the following passages, and always in its proper and usual sense: Luk_22:22; Act_2:23; Act_10:42; Act_11:29; Act_17:26, Act_17:31; Heb_4:7. Of these especially significant are Act_10:42 (Ὅτι αὐτός ἔστιν ὁ ὡρισμενος ὑπὸ τοῦ Θεοῦ κριτὴς ζώντων καὶ νεκρῶν) and Act_17:31 (Διότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισε, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν). In both of these texts the word denotes God's appointment or determination of Christ to the office of Judge, not merely a declaration or manifestation of his already being so; and it is to be observed that in the second the language is given as that of St. Paul himself, and that it corresponds with the passage before us in that the Resurrection is spoken of as the display to the world of Christ being so appointed or determined. Surely, then, there ought to be cogent reason for giving ὁρισθέντος a different meaning here; and, in spite of the weight of authority on the other side, it is submitted that we are under no necessity to do so, if we bear in mind what appeared under Act_17:3 as to the different senses in which Christ is designated Υἱὸς Θεοῦ. In the sense apparent is Messianic prophecy, and pervading the Epistle to the Hebrews, in the sense which seems intended by St. Paul himself in Act_13:32, Act_13:33, it was not till after the Resurrection that Christ attained his position of royal Sonship; it was then that the Divine ὁρισμὸς took effect in that regard. It is true that St. Paul (as was seen under Act_13:3) himself conceived of Christ as essentially Son of God from eternity; but here, while speaking of the fulfilment of Messianic prophecy, and desiring to point out what was patent to all who believed that Christ had risen, he may fitly refer to his exaltation only, in virtue of which, further, he had himself received his apostolic commission, of which he proceeds to speak, and the assertion which he has had all along in view. The above interpretation of ὁρισθέντος appears, further, to have the weighty support of Pearson, who, speaking of Christ's fourfold right unto the title of "the Son of God"—by generation, as begotten of God; by commission, as sent by him; by resurrection, as the Firstborn; by actual possession, as Heir of all—refers thus to Rom_1:4 : 'Thus was he defined, or constituted, and 'appointed to be the Son of God with power by the Resurrection from the dead'", (Pearson on the Creed, art. 2.). Ἐν δυνάμει (to be connected with ὁρισθέντος) denotes the Divine power displayed in the Resurrection (cf. Eph_1:19, "the exceeding greatness of his power,… according to the working of the strength of his might, which he wrought in Christ, when he raised him from the dead;" cf. also 1Co_6:14; 1Co_15:43; 2Co_13:4). In the last two of these passages, power evidenced in resurrection is contrasted with human weakness evidenced in death: Σπείρεται ἐν ἀσθενειά ἐγείρεται ἐν δυνάμει Καὶ γὰρ εἴ ἐσταυρώθη ἐξ ἀσθενείας ἀλλὰ ζῆ ἐκ δυνάμεως. Το κατὰ σάρκα in Rom_1:3 is opposed, not simply κατὰ πνεῦμα, but κατὰ πνεῦμα ἁγιωσὑνης (the spirit of holiness), so as to denote the Divine element that was all along in the Incarnate Son, in virtue of which he rose triumphant over human ἀσθένεια. We too are composed of σάρξ and πνεῦμα; but the πνεῦμα in Christ was one of absolute holiness—the holiness of Deity; not ἁγιότης, holiness in the abstract, attributed to Deity (Heb_12:10), nor ἁγιασμὸς "sanctification," of which man is capable; but ἁγιωσύνη, an inherent quality of Divine holiness ("Quasi tres sint gradus, sanctificatio, sanctimonia, sanctitas," Bengel). Because of this "spirit of holiness" that was in Christ, "it was not possible that he should be holden of" death (Act_2:24). Through this, which was in himself—not merely through a Divine power external to himself calling him from the grave, as he had called Lazarus—he overcame death (cf. Act_2:27; Act_13:35, "Thou shalt not suffer thine Holy One to see corruption"). It was through this too (διὰ πνεύματος αἰωνίου) that he "offered himself without spot to God" (Heb_9:14); and in the same sense may be understood ἐδικαιώθη ἐν πνεύματι (1Ti_3:16). Neither in these passages nor in the one before us is the Holy Spirit meant, in the sense of a distinct Person of the Holy Trinity. Further, the preposition in ἐξ ἀναστάσεως does not denote (as explained by Theodoret, Luther, and Grotius) the time from which the ὁρισμὸς began in the sense of ἐξ οὗ ἀνέστη, but the source out of which it proceeded. "Ἑκ non mode tempus, sed nexum rerum denotat" (Bengel). Further, the phrase is not ''resurrection from the dead," as in the Authorized Version, but "of the dead," which may be purposely used so as to point, not only to the fact of Christ's own resurrection, but also to its significance for mankind. The same expression often occurs elsewhere with a comprehensive meaning (cf. Act_23:6; Act_24:21; 1Co_15:12-21; Php_3:11; also 1Co_15:22; Php_3:10). The resurrection of Christ expressed "the power of an endless life," here and hereafter, for mankind, carrying with it the possibility of the resurrection of all from the dominion of death in the risen Son. One view of the meaning of the whole of the above passage—that of Chrysostom and Melancthon—may be mentioned because of the weight of these authorities, though it cannot be the true one. They take κατὰ πνεῦμα ἁγιωσύνης ἐν δυνάμει, and ἐξ ἀναστάσεως νεκρῶν, as co-ordinate, regarding them as the three proofs of Christ's eternal Sonship. i.e. miracles, the communication of the Holy Ghost, and the resurrection. Jesus Christ our Lord; thus in conclusion distinctly identifying the Son of prophecy with the Jesus who had lately appeared, and was acknowledged by the Christians as the Messiah, and commonly by them called Κύριος. The force of the passage is weakened in the Authorized Version by the transposition of Ιησοῦ Χριστοῦ Κυρίου ἡμῶν to the beginning of Rom_1:3, as also by the inclusion of Rom_1:2 in a parenthesis, so as to separate it from περὶ τοῦ υἱοῦ which follows. (See explanation given above.)
Who was declared (so Authorized Version) the Son of God with (literally, in) power, according to the spirit of holiness, by the resurrection of (not as in Authorized Version, from) the dead. Supposing the intention here to be to declare the Son's essential Deity, notwithstanding his human birth, we might have expected ὄντος after the γενομένου preceding. But the word used is ὁρισθέντος; and, further, the Resurrection is referred to, not a pre-existent state. The verb ὁρίζειν means properly to "appoint" or "determine;" and if this meaning be re-mined, the whole passage would seem to preclude the idea of Sonship previous to the Resurrection being in view. Hence commentators ancient and modern agree generally in assigning an unusual meaning to ὁρισθέντος-here, making it signify "declared," as in the Authorized Version. So Chrysostom, Τί οὗν ἔστιν ὁρισθέντος; τοῦ δειχθέντος, ἀποφανθέντος κριθέντος δυολογηθέντος παρὰ τῆς ἀπάντων γνώμης καὶ ψήφου. It is maintained that this use of the word, though unusual, is legitimate; since a person may be said to be appointed, or determined, to be what he already is, when his being such is declared and manifested. Thus, it may be said, a king may be spoken of as appointed king when he is crowned, though he was king before; or a saint determined a saint when he is canonized; and the classical phrase, ὁρίζειν τινὰ Θεόν, in the sense of deify, is adduced as parallel. Thus the expression is made to mean that "the same who κατὰ σάρκα was known only as the descendant of David, is now declared to be the Son of God" (Tholuck); Ὅριζεται δὲ εἰς υἰὸν καὶ κατὰ τὸ ἀνβρώπινον" (Cyril); and St. Paul's reason for thus putting it, in pursuance of his course of thought, is thus explained by Meyer; "Paul gives the two main epochs in the history of the Son of God as they had actually occurred, and had been prophetically announced;'' also by Bengel thus, "Etiam ante exinanitionem suam Filius Dei is quidem fuit: sed exinanitione filiatio occultata fuit, et plene demure retecta post resurrectionem." This interpretation would be more satisfactory than it is if the verb ὁρίζειν were found similarly used in any other part of the New Testament. It occurs in the following passages, and always in its proper and usual sense: Luk_22:22; Act_2:23; Act_10:42; Act_11:29; Act_17:26, Act_17:31; Heb_4:7. Of these especially significant are Act_10:42 (Ὅτι αὐτός ἔστιν ὁ ὡρισμενος ὑπὸ τοῦ Θεοῦ κριτὴς ζώντων καὶ νεκρῶν) and Act_17:31 (Διότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισε, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν). In both of these texts the word denotes God's appointment or determination of Christ to the office of Judge, not merely a declaration or manifestation of his already being so; and it is to be observed that in the second the language is given as that of St. Paul himself, and that it corresponds with the passage before us in that the Resurrection is spoken of as the display to the world of Christ being so appointed or determined. Surely, then, there ought to be cogent reason for giving ὁρισθέντος a different meaning here; and, in spite of the weight of authority on the other side, it is submitted that we are under no necessity to do so, if we bear in mind what appeared under Act_17:3 as to the different senses in which Christ is designated Υἱὸς Θεοῦ. In the sense apparent is Messianic prophecy, and pervading the Epistle to the Hebrews, in the sense which seems intended by St. Paul himself in Act_13:32, Act_13:33, it was not till after the Resurrection that Christ attained his position of royal Sonship; it was then that the Divine ὁρισμὸς took effect in that regard. It is true that St. Paul (as was seen under Act_13:3) himself conceived of Christ as essentially Son of God from eternity; but here, while speaking of the fulfilment of Messianic prophecy, and desiring to point out what was patent to all who believed that Christ had risen, he may fitly refer to his exaltation only, in virtue of which, further, he had himself received his apostolic commission, of which he proceeds to speak, and the assertion which he has had all along in view. The above interpretation of ὁρισθέντος appears, further, to have the weighty support of Pearson, who, speaking of Christ's fourfold right unto the title of "the Son of God"—by generation, as begotten of God; by commission, as sent by him; by resurrection, as the Firstborn; by actual possession, as Heir of all—refers thus to Rom_1:4 : 'Thus was he defined, or constituted, and 'appointed to be the Son of God with power by the Resurrection from the dead'", (Pearson on the Creed, art. 2.). Ἐν δυνάμει (to be connected with ὁρισθέντος) denotes the Divine power displayed in the Resurrection (cf. Eph_1:19, "the exceeding greatness of his power,… according to the working of the strength of his might, which he wrought in Christ, when he raised him from the dead;" cf. also 1Co_6:14; 1Co_15:43; 2Co_13:4). In the last two of these passages, power evidenced in resurrection is contrasted with human weakness evidenced in death: Σπείρεται ἐν ἀσθενειά ἐγείρεται ἐν δυνάμει Καὶ γὰρ εἴ ἐσταυρώθη ἐξ ἀσθενείας ἀλλὰ ζῆ ἐκ δυνάμεως. Το κατὰ σάρκα in Rom_1:3 is opposed, not simply κατὰ πνεῦμα, but κατὰ πνεῦμα ἁγιωσὑνης (the spirit of holiness), so as to denote the Divine element that was all along in the Incarnate Son, in virtue of which he rose triumphant over human ἀσθένεια. We too are composed of σάρξ and πνεῦμα; but the πνεῦμα in Christ was one of absolute holiness—the holiness of Deity; not ἁγιότης, holiness in the abstract, attributed to Deity (Heb_12:10), nor ἁγιασμὸς "sanctification," of which man is capable; but ἁγιωσύνη, an inherent quality of Divine holiness ("Quasi tres sint gradus, sanctificatio, sanctimonia, sanctitas," Bengel). Because of this "spirit of holiness" that was in Christ, "it was not possible that he should be holden of" death (Act_2:24). Through this, which was in himself—not merely through a Divine power external to himself calling him from the grave, as he had called Lazarus—he overcame death (cf. Act_2:27; Act_13:35, "Thou shalt not suffer thine Holy One to see corruption"). It was through this too (διὰ πνεύματος αἰωνίου) that he "offered himself without spot to God" (Heb_9:14); and in the same sense may be understood ἐδικαιώθη ἐν πνεύματι (1Ti_3:16). Neither in these passages nor in the one before us is the Holy Spirit meant, in the sense of a distinct Person of the Holy Trinity. Further, the preposition in ἐξ ἀναστάσεως does not denote (as explained by Theodoret, Luther, and Grotius) the time from which the ὁρισμὸς began in the sense of ἐξ οὗ ἀνέστη, but the source out of which it proceeded. "Ἑκ non mode tempus, sed nexum rerum denotat" (Bengel). Further, the phrase is not ''resurrection from the dead," as in the Authorized Version, but "of the dead," which may be purposely used so as to point, not only to the fact of Christ's own resurrection, but also to its significance for mankind. The same expression often occurs elsewhere with a comprehensive meaning (cf. Act_23:6; Act_24:21; 1Co_15:12-21; Php_3:11; also 1Co_15:22; Php_3:10). The resurrection of Christ expressed "the power of an endless life," here and hereafter, for mankind, carrying with it the possibility of the resurrection of all from the dominion of death in the risen Son. One view of the meaning of the whole of the above passage—that of Chrysostom and Melancthon—may be mentioned because of the weight of these authorities, though it cannot be the true one. They take κατὰ πνεῦμα ἁγιωσύνης ἐν δυνάμει, and ἐξ ἀναστάσεως νεκρῶν, as co-ordinate, regarding them as the three proofs of Christ's eternal Sonship. i.e. miracles, the communication of the Holy Ghost, and the resurrection. Jesus Christ our Lord; thus in conclusion distinctly identifying the Son of prophecy with the Jesus who had lately appeared, and was acknowledged by the Christians as the Messiah, and commonly by them called Κύριος. The force of the passage is weakened in the Authorized Version by the transposition of Ιησοῦ Χριστοῦ Κυρίου ἡμῶν to the beginning of Rom_1:3, as also by the inclusion of Rom_1:2 in a parenthesis, so as to separate it from περὶ τοῦ υἱοῦ which follows. (See explanation given above.)
5By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
Jamieson-Fausset-Brown
5. By whom--as the ordained channel.
we have received grace--the whole "grace that bringeth salvation" (Tit 2:11).
and apostleship--for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one--"the grace of apostleship").
for obedience to the faith--rather, "for the obedience of faith"--that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience.
for his name--that He might be glorified.
5. By whom--as the ordained channel.
we have received grace--the whole "grace that bringeth salvation" (Tit 2:11).
and apostleship--for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one--"the grace of apostleship").
for obedience to the faith--rather, "for the obedience of faith"--that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience.
for his name--that He might be glorified.
The Pulpit Commentary
Through whom we received grace and apostleship, unto obedience of faith among all the nations, for his Name's sake. "We" here means, not Christians generally, but Paul himself (though probably, as also in all other cases where he similarly uses this plural, with the intention of including others, here his fellow-apostles); for the "grace" spoken of is evidently from what follows a special grace for the apostolic office to which he had been called. The word ἀποστολὴ occurs in a like sense in Act_1:25. Εἰς ὑπακοὴν πίστεως, etc., denotes the purpose of his apostleship, viz. to bring men everywhere, of whatever race, to believe and obey the gospel; not to a belief in it only, but to the obedience which comes of faith, or which faith renders. "Accepimus mandatum Evangelii ad omnes gentes pro-ferendi, cut illae per fidem obedient" (Calvin). Some take the phrase, ὑπακοὴν πίστεως, to mean "obedience to faith," faith being regarded, not as cause efficiens, but as a commanding principle exacting obedience to itself. So Meyer, who refers to passages where a genitive after ὑπακοὴ has this meaning: 2Co_10:5 (ὑπακοὴ τοῦ Χριστοῦ); 1Pe_1:22 (ὑπακοὴ τῆς ἀληθείας); and also to Act_6:7 (Υ̓πήκουον τῇ πίστει). The last of these quotations would have been peculiarly apposite in support of the interpretation contended for, were not πίστεως in the text now before us anarthrous, so as to suggest subjective faith, rather than "the faith delivered to the saints," as in Act_6:7. The question is, after all, of no importance with regard to the essential idea intended to be conveyed. Ἐν πᾶσι τοῖς ἔθνεσιν seems to point especially to St. Paul's own apostleship (cf. Act_22:21; Gal_1:16; Gal_2:8, Gal_2:9; Eph_3:1, Eph_3:8), though, of course, the apostleship of all, wherever exercised, had a similar worldwide purpose. In using the expression here, he anticipates what he is about to say as to his not shrinking from addressing even the Romans with authority; his mission being to all the nations. Υπὲρ τοῦ οηνόματος αὐτοῦ is best connected with "obedience of faith." The phrase is of frequent occurrence (cf. Act_5:41; Act_9:15; Act_15:26; Act_21:13; also 2Th_1:12). It is most usually connected with the idea of suffering in behalf of Christ.
Through whom we received grace and apostleship, unto obedience of faith among all the nations, for his Name's sake. "We" here means, not Christians generally, but Paul himself (though probably, as also in all other cases where he similarly uses this plural, with the intention of including others, here his fellow-apostles); for the "grace" spoken of is evidently from what follows a special grace for the apostolic office to which he had been called. The word ἀποστολὴ occurs in a like sense in Act_1:25. Εἰς ὑπακοὴν πίστεως, etc., denotes the purpose of his apostleship, viz. to bring men everywhere, of whatever race, to believe and obey the gospel; not to a belief in it only, but to the obedience which comes of faith, or which faith renders. "Accepimus mandatum Evangelii ad omnes gentes pro-ferendi, cut illae per fidem obedient" (Calvin). Some take the phrase, ὑπακοὴν πίστεως, to mean "obedience to faith," faith being regarded, not as cause efficiens, but as a commanding principle exacting obedience to itself. So Meyer, who refers to passages where a genitive after ὑπακοὴ has this meaning: 2Co_10:5 (ὑπακοὴ τοῦ Χριστοῦ); 1Pe_1:22 (ὑπακοὴ τῆς ἀληθείας); and also to Act_6:7 (Υ̓πήκουον τῇ πίστει). The last of these quotations would have been peculiarly apposite in support of the interpretation contended for, were not πίστεως in the text now before us anarthrous, so as to suggest subjective faith, rather than "the faith delivered to the saints," as in Act_6:7. The question is, after all, of no importance with regard to the essential idea intended to be conveyed. Ἐν πᾶσι τοῖς ἔθνεσιν seems to point especially to St. Paul's own apostleship (cf. Act_22:21; Gal_1:16; Gal_2:8, Gal_2:9; Eph_3:1, Eph_3:8), though, of course, the apostleship of all, wherever exercised, had a similar worldwide purpose. In using the expression here, he anticipates what he is about to say as to his not shrinking from addressing even the Romans with authority; his mission being to all the nations. Υπὲρ τοῦ οηνόματος αὐτοῦ is best connected with "obedience of faith." The phrase is of frequent occurrence (cf. Act_5:41; Act_9:15; Act_15:26; Act_21:13; also 2Th_1:12). It is most usually connected with the idea of suffering in behalf of Christ.
6Among whom are ye also the called of Jesus Christ:
Jamieson-Fausset-Brown
6. Among whom are ye also--that is, along with others; for the apostle ascribes nothing special to the Church of Rome (compare 1Co 14:36) [Bengel].
the called--(See on Ro 8:30).
of Christ Jesus--that is, either called "by Him" (Joh 5:25), or the called "belonging to Him"; "Christ's called ones." Perhaps this latter sense is best supported, but one hardly knows which to prefer.
6. Among whom are ye also--that is, along with others; for the apostle ascribes nothing special to the Church of Rome (compare 1Co 14:36) [Bengel].
the called--(See on Ro 8:30).
of Christ Jesus--that is, either called "by Him" (Joh 5:25), or the called "belonging to Him"; "Christ's called ones." Perhaps this latter sense is best supported, but one hardly knows which to prefer.
The Pulpit Commentary
Among whom are ye also, called ones of Jesus Christ; and therefore included in my apostolic mission. Here the parenthetic passage ends, Rom_1:7 being the sequence of Rom_1:1.
Among whom are ye also, called ones of Jesus Christ; and therefore included in my apostolic mission. Here the parenthetic passage ends, Rom_1:7 being the sequence of Rom_1:1.
7To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
Jamieson-Fausset-Brown
7. beloved of God--(Compare De 33:12; Col 3:12).
Grace, &c.--(See on Joh 1:14).
and peace--the peace which Christ made through the blood of His cross (Col 1:20), and which reflects into the believing bosom "the peace of God which passeth all understanding" (Php 4:7).
from God our Father, and the Lord Jesus Christ--"Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ with the eternal God, which run through the whole language of Scripture, and the derivation of purely divine influences from Him also. The name of no man can be placed by the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him; for men are commanded to honor Him even as they honor the Father (Joh 5:23)" [Olshausen].
7. beloved of God--(Compare De 33:12; Col 3:12).
Grace, &c.--(See on Joh 1:14).
and peace--the peace which Christ made through the blood of His cross (Col 1:20), and which reflects into the believing bosom "the peace of God which passeth all understanding" (Php 4:7).
from God our Father, and the Lord Jesus Christ--"Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ with the eternal God, which run through the whole language of Scripture, and the derivation of purely divine influences from Him also. The name of no man can be placed by the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him; for men are commanded to honor Him even as they honor the Father (Joh 5:23)" [Olshausen].
The Pulpit Commentary
To all that be in Rome, beloved of God, called to be saints (cf. κλητὸς ἀπόστολον, in Rom_1:1). Bengel's view, that by ἀγαπητοῖς Θεοῦ are specially meant the Jewish Christians, as being "beloved for the fathers' sakes" (Rom_11:28), and by κλητοῖς ἁγίοις the Gentile converts, is untenable. Both phrases are applicable to all. The word ἁγίοι, be it observed, is elsewhere used to denote all Christians, without implying eminence in personal holiness (cf. 1Pe_2:9, ὑμεῖς δὲ … ἕθνος ἄγιον). Grace to you and peace from God our Father and the Lord Jesus Christ. The union, here and elsewhere, of Jesus Christ with the Father as imparting heavenly blessing, implies his Deity no less than any dogmatic statement could do; for it is surely impossible to conceive the apostle thus associating with the Godhead one whom he regarded as a mere human being. The same form of benediction is found at the beginning of all St. Paul's Epistles, and there can be no doubt that its meaning is as given above. For, though here, in 1 and 2 Corinthians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, and Philemon, this collocation of words might allow the rendering, "Grace … from God, the Father of us and of the Lord Jesus Christ," yet in Galatians, 1 and 2 Timothy, and Titus, it is obviously inadmissible. And even without these instances the true meaning would have been probable from ἡμῶν coming before Ἰησοῦ Χριστοῦ. If the apostle had intended to express a common Fatherhood of God, he would surely not have written, "Our Father and Christ's," but rather, "Christ's and ours" (cf. Joh_20:17).
To all that be in Rome, beloved of God, called to be saints (cf. κλητὸς ἀπόστολον, in Rom_1:1). Bengel's view, that by ἀγαπητοῖς Θεοῦ are specially meant the Jewish Christians, as being "beloved for the fathers' sakes" (Rom_11:28), and by κλητοῖς ἁγίοις the Gentile converts, is untenable. Both phrases are applicable to all. The word ἁγίοι, be it observed, is elsewhere used to denote all Christians, without implying eminence in personal holiness (cf. 1Pe_2:9, ὑμεῖς δὲ … ἕθνος ἄγιον). Grace to you and peace from God our Father and the Lord Jesus Christ. The union, here and elsewhere, of Jesus Christ with the Father as imparting heavenly blessing, implies his Deity no less than any dogmatic statement could do; for it is surely impossible to conceive the apostle thus associating with the Godhead one whom he regarded as a mere human being. The same form of benediction is found at the beginning of all St. Paul's Epistles, and there can be no doubt that its meaning is as given above. For, though here, in 1 and 2 Corinthians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, and Philemon, this collocation of words might allow the rendering, "Grace … from God, the Father of us and of the Lord Jesus Christ," yet in Galatians, 1 and 2 Timothy, and Titus, it is obviously inadmissible. And even without these instances the true meaning would have been probable from ἡμῶν coming before Ἰησοῦ Χριστοῦ. If the apostle had intended to express a common Fatherhood of God, he would surely not have written, "Our Father and Christ's," but rather, "Christ's and ours" (cf. Joh_20:17).
Paul's Desire to Visit Rome
8First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.
Jamieson-Fausset-Brown
8. your faith is spoken of throughout the whole world--This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men.
8. your faith is spoken of throughout the whole world--This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men.
The Pulpit Commentary
B. Introduction, in which the writer expresses his strong interest in the Roman Church, his long-cherished desire to visit it, and the grounds of this desire.
First, I thank my God through Jesus Christ for you all, that your faith is spoken of (rather, proclaimed) in the whole world. We observe here, as in other Epistles, St. Paul's way of beginning with complimentary language, and expression of thankfulness for the good he knew of in his readers. He thus intimates at the outset his own good feeling towards them, and predisposes them to take in good part any animadversions that may follow. "The whole world" is not, of course, to be taken literally, but as a phrase denoting general notoriety. Similarly in 1Th_1:8, ἐν παντὶ τόπῳ. Any considerable number of converts in so important a place as Rome would be likely to become notorious in all Christian circles, and even outside them might have already begun to attract attention.
B. Introduction, in which the writer expresses his strong interest in the Roman Church, his long-cherished desire to visit it, and the grounds of this desire.
First, I thank my God through Jesus Christ for you all, that your faith is spoken of (rather, proclaimed) in the whole world. We observe here, as in other Epistles, St. Paul's way of beginning with complimentary language, and expression of thankfulness for the good he knew of in his readers. He thus intimates at the outset his own good feeling towards them, and predisposes them to take in good part any animadversions that may follow. "The whole world" is not, of course, to be taken literally, but as a phrase denoting general notoriety. Similarly in 1Th_1:8, ἐν παντὶ τόπῳ. Any considerable number of converts in so important a place as Rome would be likely to become notorious in all Christian circles, and even outside them might have already begun to attract attention.
9For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;
Jamieson-Fausset-Brown
9. For God ... whom I serve--the word denotes religious service.
with my spirit--from my inmost soul.
in the gospel of his Son--to which Paul's whole religious life and official activity were consecrated.
is my witness, that without ceasing I make mention of you always in my prayers--so for the Ephesians (Ep 1:15, 16); so for the Philippians (Php 1:3, 4); so for the Colossians (Col 1:3, 4); so for the Thessalonians (1Th 1:2, 3). What catholic love, what all-absorbing spirituality, what impassioned devotion to the glory of Christ among men!
9. For God ... whom I serve--the word denotes religious service.
with my spirit--from my inmost soul.
in the gospel of his Son--to which Paul's whole religious life and official activity were consecrated.
is my witness, that without ceasing I make mention of you always in my prayers--so for the Ephesians (Ep 1:15, 16); so for the Philippians (Php 1:3, 4); so for the Colossians (Col 1:3, 4); so for the Thessalonians (1Th 1:2, 3). What catholic love, what all-absorbing spirituality, what impassioned devotion to the glory of Christ among men!
The Pulpit Commentary
For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you in my prayers. A like solemn asseveration is made with a like intention (Php_1:8; cf. also 2Co_11:31). It expresses the writer's earnestness, and is in place for attestation of a fact known only to himself and God. The word λατρεύω, ("I serve"), when used in a religious sense, most usually denotes "worship," and specifically the priestly services of the temple (Heb_8:5; Heb_9:9; Heb_10:2; Heb_13:10). St. Paul's λατρεία intended here is not ceremonial function, but a spiritual one (ἐν τῷ πνεύματί μου)—an inward devotion of himself to God's service in proclaiming and furthering "the gospel of his Son." A similar view of the essential λατρεία of Christians is found in Rom_12:1; Rom_15:16; Php_3:3; 2Ti_1:3; Heb_9:14.
For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you in my prayers. A like solemn asseveration is made with a like intention (Php_1:8; cf. also 2Co_11:31). It expresses the writer's earnestness, and is in place for attestation of a fact known only to himself and God. The word λατρεύω, ("I serve"), when used in a religious sense, most usually denotes "worship," and specifically the priestly services of the temple (Heb_8:5; Heb_9:9; Heb_10:2; Heb_13:10). St. Paul's λατρεία intended here is not ceremonial function, but a spiritual one (ἐν τῷ πνεύματί μου)—an inward devotion of himself to God's service in proclaiming and furthering "the gospel of his Son." A similar view of the essential λατρεία of Christians is found in Rom_12:1; Rom_15:16; Php_3:3; 2Ti_1:3; Heb_9:14.
10Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.
Jamieson-Fausset-Brown
10. Making request, if by any means now at length I may have a prosperous journey by the will of God, to come to you--Though long anxious to visit the capital, he met with a number of providential hindrances (Ro 1:13; Ro 15:22; and see on Ac 19:21; Ac 23:11; Ac 28:15); insomuch that nearly a quarter of a century elapsed, after his conversion, ere his desire was accomplished, and that only as "a prisoner of Jesus Christ." Thus taught that his whole future was in the hands of God, he makes it his continual prayer that at length the obstacles to a happy and prosperous meeting might be removed.
10. Making request, if by any means now at length I may have a prosperous journey by the will of God, to come to you--Though long anxious to visit the capital, he met with a number of providential hindrances (Ro 1:13; Ro 15:22; and see on Ac 19:21; Ac 23:11; Ac 28:15); insomuch that nearly a quarter of a century elapsed, after his conversion, ere his desire was accomplished, and that only as "a prisoner of Jesus Christ." Thus taught that his whole future was in the hands of God, he makes it his continual prayer that at length the obstacles to a happy and prosperous meeting might be removed.
The Pulpit Commentary
Always (to be connected with δεόμενος following, not, as in the Authorized Version, with the preceding μνείαν ποιοῦμαι) in my prayers making request, if by any means now at length (in some way at length some day) I may be prospered to come unto you. The word εὐοδωθησόμαι, translated in the Authorized Version, "have a prosperous journey," though rightly so rendered with regard to its etymology and original meaning, does not necessarily imply being prospered in a journey. It was commonly used to denote being prospered generally (cf. 1Co_16:2; 3Jn_1:2).
Always (to be connected with δεόμενος following, not, as in the Authorized Version, with the preceding μνείαν ποιοῦμαι) in my prayers making request, if by any means now at length (in some way at length some day) I may be prospered to come unto you. The word εὐοδωθησόμαι, translated in the Authorized Version, "have a prosperous journey," though rightly so rendered with regard to its etymology and original meaning, does not necessarily imply being prospered in a journey. It was commonly used to denote being prospered generally (cf. 1Co_16:2; 3Jn_1:2).
11For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
Jamieson-Fausset-Brown
11-12. For I long to see you, that I may impart to you some spiritual gift--not any supernatural gift, as the next clause shows, and compare 1Co 1:7.
to the end that ye may be established.
11-12. For I long to see you, that I may impart to you some spiritual gift--not any supernatural gift, as the next clause shows, and compare 1Co 1:7.
to the end that ye may be established.
The Pulpit Commentary
For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established. Bengel, taking χάρισμα as the special gift of the Holy Ghost consequent on apostolic laying on of hands (cf. Act_8:17, Act_8:18), argues from this verse that neither St. Peter nor any other apostle could have been at Rome so far. Though his conclusion is probably true, it does not follow from his premiss; for τὶ χάρισμα πνευματικὸν evidently means generally any gift of grace. All St. Paul implies is that he hopes to do them some spiritual good, so as to settle and strengthen them; and in the next verse, with characteristic delicacy, he even modifies what he has said, so as to guard against being supposed to imply that the benefit would be all on their side.
For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established. Bengel, taking χάρισμα as the special gift of the Holy Ghost consequent on apostolic laying on of hands (cf. Act_8:17, Act_8:18), argues from this verse that neither St. Peter nor any other apostle could have been at Rome so far. Though his conclusion is probably true, it does not follow from his premiss; for τὶ χάρισμα πνευματικὸν evidently means generally any gift of grace. All St. Paul implies is that he hopes to do them some spiritual good, so as to settle and strengthen them; and in the next verse, with characteristic delicacy, he even modifies what he has said, so as to guard against being supposed to imply that the benefit would be all on their side.
12That is, that I may be comforted together with you by the mutual faith both of you and me.
The Pulpit Commentary
That is, that I with you may be comforted in you, each of us by each other's faith, yours and mine. The spirit of delicate courtesy here evinced, in addressing persons over whom one loss of a Christian gentleman than St. Paul was might have assumed a lordly tone, is apparent elsewhere in his Epistles (cf. Rom_15:15; Rom_16:19; 2Co_2:3; 2Co_3:1, seq.; 2Co_8:8; 2Co_9:2), and especially the whole Epistle to Philemon.
That is, that I with you may be comforted in you, each of us by each other's faith, yours and mine. The spirit of delicate courtesy here evinced, in addressing persons over whom one loss of a Christian gentleman than St. Paul was might have assumed a lordly tone, is apparent elsewhere in his Epistles (cf. Rom_15:15; Rom_16:19; 2Co_2:3; 2Co_3:1, seq.; 2Co_8:8; 2Co_9:2), and especially the whole Epistle to Philemon.
13Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.
Jamieson-Fausset-Brown
13. oftentimes I purposed to come unto you, but was let--hindered.
hitherto--chiefly by his desire to go first to places where Christ was not known (Ro 15:20-24).
that I might have some fruit--of my ministry
among you also, even as among other Gentiles--The Gentile origin of the Church at Rome is here so explicitly stated, that those who conclude, merely from the Jewish strain of the argument, that they must have been mostly Israelites, decide in opposition to the apostle himself. (But see on Introduction to this Epistle.)
13. oftentimes I purposed to come unto you, but was let--hindered.
hitherto--chiefly by his desire to go first to places where Christ was not known (Ro 15:20-24).
that I might have some fruit--of my ministry
among you also, even as among other Gentiles--The Gentile origin of the Church at Rome is here so explicitly stated, that those who conclude, merely from the Jewish strain of the argument, that they must have been mostly Israelites, decide in opposition to the apostle himself. (But see on Introduction to this Epistle.)
The Pulpit Commentary
But I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit among you also, even as among the rest of the Gentiles. Some take the "but" at the beginning of this verse (οὐ θέλω δὲ) as the apodosis to πρῶτον μὲν in Rom_1:8, with the meaning, "I am aware, and am thankful, that your faith is already notorious; but still I wish you to know that I have long had a desire to visit you." But the μὲν and δὲ are too far separated to commend this view. It is more after St. Paul's style that there should be no apodosis to πρῶτον μὲν; his train of thought carries him on so that he forgets how he began his sentence; and Rom_1:13 comes naturally as the sequence of Rom_1:12, whether we render δὲ by "but," or (as in the Authorized Version) by "now," or (as in the Revised Version) by "and." The long-cherished intention here spoken of had been expressed by him when at Ephesus, before his departure to Macedonia (Act_19:21). Feeling himself to be peculiarly the apostle to the Gentile world, and having already been the first agent in carrying the gospel into Europe (Act_16:9, Act_16:10), and having established it there in important centres of population, he ever kept in view an eventual visit to the imperial city itself, in the hope of its thence permeating the whole western world. What had so far hindered him appears from Rom_15:22 to have been principally missionary work which had first to be accomplished elsewhere. At last Providence carried him there in a way not of his own choosing. Thus man proposes, God disposes. In this verse the Roman Church seems certainly to be regarded as a Gentile one. What classes of converts probably at that time composed it has been considered in the Introduction. Whatever its nucleus, St. Paul plainly feels that, in sending this Epistle to it, he is carrying out his especial mission of extending the gospel to the Gentile world, though at the same time he writes mainly from a Jewish standpoint, appealing frequently to the Jewish Scriptures, with which he presupposes an acquaintance on the part of his readers. But the latter fact is not inconsistent with the supposition of their being, either then or prospectively, mainly of Gentile race. The gospel was everywhere preached as the fulfilment of Judaism (see note on Rom_15:2); and for understanding both its purport and its evidences, all would have to be to some extent indoctrinated in the ancient Scriptures. It is to be observed, too, that in the next verse the apostle implies a sense of now addressing a peculiarly civilized and cultivated community; he seems to have before him the prospect of his address reaching the educated and intelligent classes of society in the imperial city. And the Epistle, as it goes on, is in accordance with such an aim. For its arguments are addressed, not merely to believers in the Old Testament, but also generally to philosophical thinkers. The state of the world is reviewed, human consciousness is analyzed, deep problems which had long exercised the minds of philosophers are touched on, and the gospel is, in fact, commended to the world as God's answer to man's needs.
Rom_1:14, Rom_1:15
Both to Greeks and Barbarians, both to wise and unwise, I am debtor. So, as much as is in me, to you also that are at Rome, I am ready to preach the gospel. The two divisions of mankind into
(1) Ἔλληνες καὶ Βάρβαροι,
(2) σοφοὶ καὶ ἀνοήτοι, are intended to include all, independently of nationality and culture, regarded from a Greek or Roman point of view. The Greeks, as is well known, called all others than themselves Βάρβαροι, so that Ἕλληνες καὶ Βάρβαροι included the whole world. Here the Romans are intended to be included among Ἕλληνες, being partakers in Hellenic culture, and in fact at that time its prominent representatives (cf. "Non solum Graecia et Italia, sod etiam omnis barbaria," Cicero, 'De Fin.,' 2.15). Of course, σοφοὶ also includes them. The obvious intention of the writer is to place them in each of the higher categories, and so, while after his manner he pays his expected readers a delicate compliment, to insist that his mission is to the highest in position and culture as well as the lowest, cud that, bold in his convictions, he is not ashamed to preach the cross even to them. "Audax facinus ad crucem vocare terrarum Dominos" (Alex. More. quoted by Olshausen).
But I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit among you also, even as among the rest of the Gentiles. Some take the "but" at the beginning of this verse (οὐ θέλω δὲ) as the apodosis to πρῶτον μὲν in Rom_1:8, with the meaning, "I am aware, and am thankful, that your faith is already notorious; but still I wish you to know that I have long had a desire to visit you." But the μὲν and δὲ are too far separated to commend this view. It is more after St. Paul's style that there should be no apodosis to πρῶτον μὲν; his train of thought carries him on so that he forgets how he began his sentence; and Rom_1:13 comes naturally as the sequence of Rom_1:12, whether we render δὲ by "but," or (as in the Authorized Version) by "now," or (as in the Revised Version) by "and." The long-cherished intention here spoken of had been expressed by him when at Ephesus, before his departure to Macedonia (Act_19:21). Feeling himself to be peculiarly the apostle to the Gentile world, and having already been the first agent in carrying the gospel into Europe (Act_16:9, Act_16:10), and having established it there in important centres of population, he ever kept in view an eventual visit to the imperial city itself, in the hope of its thence permeating the whole western world. What had so far hindered him appears from Rom_15:22 to have been principally missionary work which had first to be accomplished elsewhere. At last Providence carried him there in a way not of his own choosing. Thus man proposes, God disposes. In this verse the Roman Church seems certainly to be regarded as a Gentile one. What classes of converts probably at that time composed it has been considered in the Introduction. Whatever its nucleus, St. Paul plainly feels that, in sending this Epistle to it, he is carrying out his especial mission of extending the gospel to the Gentile world, though at the same time he writes mainly from a Jewish standpoint, appealing frequently to the Jewish Scriptures, with which he presupposes an acquaintance on the part of his readers. But the latter fact is not inconsistent with the supposition of their being, either then or prospectively, mainly of Gentile race. The gospel was everywhere preached as the fulfilment of Judaism (see note on Rom_15:2); and for understanding both its purport and its evidences, all would have to be to some extent indoctrinated in the ancient Scriptures. It is to be observed, too, that in the next verse the apostle implies a sense of now addressing a peculiarly civilized and cultivated community; he seems to have before him the prospect of his address reaching the educated and intelligent classes of society in the imperial city. And the Epistle, as it goes on, is in accordance with such an aim. For its arguments are addressed, not merely to believers in the Old Testament, but also generally to philosophical thinkers. The state of the world is reviewed, human consciousness is analyzed, deep problems which had long exercised the minds of philosophers are touched on, and the gospel is, in fact, commended to the world as God's answer to man's needs.
Rom_1:14, Rom_1:15
Both to Greeks and Barbarians, both to wise and unwise, I am debtor. So, as much as is in me, to you also that are at Rome, I am ready to preach the gospel. The two divisions of mankind into
(1) Ἔλληνες καὶ Βάρβαροι,
(2) σοφοὶ καὶ ἀνοήτοι, are intended to include all, independently of nationality and culture, regarded from a Greek or Roman point of view. The Greeks, as is well known, called all others than themselves Βάρβαροι, so that Ἕλληνες καὶ Βάρβαροι included the whole world. Here the Romans are intended to be included among Ἕλληνες, being partakers in Hellenic culture, and in fact at that time its prominent representatives (cf. "Non solum Graecia et Italia, sod etiam omnis barbaria," Cicero, 'De Fin.,' 2.15). Of course, σοφοὶ also includes them. The obvious intention of the writer is to place them in each of the higher categories, and so, while after his manner he pays his expected readers a delicate compliment, to insist that his mission is to the highest in position and culture as well as the lowest, cud that, bold in his convictions, he is not ashamed to preach the cross even to them. "Audax facinus ad crucem vocare terrarum Dominos" (Alex. More. quoted by Olshausen).
14I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.
Jamieson-Fausset-Brown
14-15. I am debtor both to the Greeks--cultivated
and to the Barbarians--rude.
14-15. I am debtor both to the Greeks--cultivated
and to the Barbarians--rude.
15So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.
The Gospel the Power of God
16For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
Jamieson-Fausset-Brown
16. For I am not ashamed of the gospel--(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (1Co 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame."
for it is the power of God unto salvation to every one that believeth--Here and in Ro 1:17 the apostle announces the great theme of his ensuing argument; Salvation, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, God's own power to save every soul that embraces it, Greek and Barbarian, wise and unwise alike.
16. For I am not ashamed of the gospel--(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (1Co 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame."
for it is the power of God unto salvation to every one that believeth--Here and in Ro 1:17 the apostle announces the great theme of his ensuing argument; Salvation, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, God's own power to save every soul that embraces it, Greek and Barbarian, wise and unwise alike.
The Pulpit Commentary
For I am not ashamed of the gospel (of Christ, in the Authorized Version, is very weakly supported by manuscripts; neither is it required), for it is the power of God unto salvation to every one that believeth; to the Jew first, and to the Greek. In saying he was "not ashamed," St. Paul may have had in his mind our Lord's own words (Mar_8:38 and Luk_9:26.) We are reminded in this verse of the passage, 1Co_1:17-31, where the idea here shortly intimated is enlarged on. He was fully aware that the pride of Greek philosophy would be likely to despise the message of the cross as "foolishness." It would be strange to them at first, and out of accord with their intellectual speculations. But he was convinced too that in it was contained the one view of things to meet human needs, and such as to commend itself in the end to thinkers, if their consciences could be roused. In preaching to the Corinthians he had indeed purposely refrained from presenting the gospel to them in "words of man's wisdom," lest the simple message, addressed alike to all, should lose any of its essential power, or be confounded with the human philosophies of the day. But to them also, in his First Epistle, he declares that this was not because it was not "wisdom," as well as "power," to such as could so receive it. Among the more advanced, and therefore more receptive (ἐν τοῖς τελείοις), he does, he says, "speak wisdom" (1Co_2:6), Christianity having, in fact, its own philosophy, appreciable by them. As is well said in the Exposition of 1 Corinthians in the 'Speaker's Commentary,' "No contrast is here at all between reason and revelation, as some think, but strictly between two philosophies—the philosophy of God and the philosophy of the world." Therefore to the Greek, as well as to the Jew, he is not ashamed to preach the cross; and in this Epistle, suitably to its purpose—more, it may be supposed, than his ordinary preaching—he does set forth the Divine philosophy of the gospel. But the message, he adds, is "to the Jew first," because it was to the people of the covenant (cf. 1Co_9:4, etc.) that the salvation in Christ was in the first place to be offered. Hence also, in all his missionary work, he first addressed himself to the synagogue, and only when he was rejected there, turned exclusively to the Gentiles. So at Rome too, when he afterwards went there (Act_28:17-29).
For I am not ashamed of the gospel (of Christ, in the Authorized Version, is very weakly supported by manuscripts; neither is it required), for it is the power of God unto salvation to every one that believeth; to the Jew first, and to the Greek. In saying he was "not ashamed," St. Paul may have had in his mind our Lord's own words (Mar_8:38 and Luk_9:26.) We are reminded in this verse of the passage, 1Co_1:17-31, where the idea here shortly intimated is enlarged on. He was fully aware that the pride of Greek philosophy would be likely to despise the message of the cross as "foolishness." It would be strange to them at first, and out of accord with their intellectual speculations. But he was convinced too that in it was contained the one view of things to meet human needs, and such as to commend itself in the end to thinkers, if their consciences could be roused. In preaching to the Corinthians he had indeed purposely refrained from presenting the gospel to them in "words of man's wisdom," lest the simple message, addressed alike to all, should lose any of its essential power, or be confounded with the human philosophies of the day. But to them also, in his First Epistle, he declares that this was not because it was not "wisdom," as well as "power," to such as could so receive it. Among the more advanced, and therefore more receptive (ἐν τοῖς τελείοις), he does, he says, "speak wisdom" (1Co_2:6), Christianity having, in fact, its own philosophy, appreciable by them. As is well said in the Exposition of 1 Corinthians in the 'Speaker's Commentary,' "No contrast is here at all between reason and revelation, as some think, but strictly between two philosophies—the philosophy of God and the philosophy of the world." Therefore to the Greek, as well as to the Jew, he is not ashamed to preach the cross; and in this Epistle, suitably to its purpose—more, it may be supposed, than his ordinary preaching—he does set forth the Divine philosophy of the gospel. But the message, he adds, is "to the Jew first," because it was to the people of the covenant (cf. 1Co_9:4, etc.) that the salvation in Christ was in the first place to be offered. Hence also, in all his missionary work, he first addressed himself to the synagogue, and only when he was rejected there, turned exclusively to the Gentiles. So at Rome too, when he afterwards went there (Act_28:17-29).
17For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
Jamieson-Fausset-Brown
17. For therein is the righteousness of God revealed--that is (as the whole argument of the Epistle shows), God's justifying righteousness.
from faith to faith--a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, Melville, Meyer, Stuart, Bloomfield, &c.).
as it is written--(Ha 2:4).
The just shall live by faith--This golden maxim of the Old Testament is thrice quoted in the New Testament--here; Ga 3:11; He 10:38--showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method.
On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! (2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh--the Son of God now in resurrection--power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men (Ro 1:8), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (Ro 1:7). (4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift--for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (Ro 1:8). (5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.
17. For therein is the righteousness of God revealed--that is (as the whole argument of the Epistle shows), God's justifying righteousness.
from faith to faith--a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, Melville, Meyer, Stuart, Bloomfield, &c.).
as it is written--(Ha 2:4).
The just shall live by faith--This golden maxim of the Old Testament is thrice quoted in the New Testament--here; Ga 3:11; He 10:38--showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method.
On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! (2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh--the Son of God now in resurrection--power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men (Ro 1:8), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (Ro 1:7). (4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift--for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (Ro 1:8). (5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.
The Pulpit Commentary
II. THE DOCTRINAL PART OF THE EPISTLE.
C. The doctrine of the righteousness of God propounded, established, and explained.
This verse, though connected in sequence of thought with the preceding verse, may properly be taken in conjunction with the doctrinal argument which follows, serving, in fact, as its thesis. For the righteousness of God is therein revealed from (or, by) faith unto faith: as it is written, But the righteous by (or, from) faith shall live. It is to be observed that ἐκ is the preposition before πίστεως in both clauses of the sentence, though our Authorized Version makes a difference. Further, we render, with the Authorized Version, "the righteousness of God," rather than "a righteousness," as in the Revised Version, notwithstanding the absence of the article. For what is meant is the definite conception, pervading the Epistle, of God's righteousness. If there were room for doubt, it would surely be removed by ὀργὴ Θεοῦ, also without the article, immediately following, and with the same verb, ἀποκαλύπτεται. The Revisers, translating here "tins wrath," have given in the margin as tenable "a wrath," apparently for the sake of consistency with their rendering of δίκαιοσύνη. But "a wrath of God" has no intelligible meaning. The expressions seem simply to mean God's righteousness and God's wrath. This expression, "the righteousness of God," has been discussed in the Introduction, to which the reader is referred. Its intrinsic meaning is there taken to be God's own eternal righteousness, revealed in Christ for reconciling the world to himself, rather than (as commonly interpreted) the forensic righteousness (so called) imputed to man. Thus there is no need to understand the genitive Θεοῦ as gen. auctoris, or as equivalent to ἐνώπιον Θεοῦ. The phrase is understood in the sense that would be familiar to St. Paul and his readers from the Old Testament; and it is conceived that this intrinsic sense pervades the whole Epistle even when a righteousness imputed to man is spoken of; the idea still being that of the Divine righteousness embracing man. It is not clear in what exact sense ἐκ πίστεως εἰς πίστιν is to be understood. Most commentators, taking δικαιοσύνη to denote man's imputed righteousness, connect ἐκ πίστεως with it, as if ἡ ἐκ had been written (as e.g. in Rom_10:6). But the absence of ἡ, as well as the collocation of words, seems rather to connect it with ἀποκαλύπτεται. It may be meant to express the subjective condition for man's apprehension, and appropriation, of God's righteousness. The revelation of it to man's own soul is said to be ἐκ πίστεως while εἰς πίστιν expresses the result; viz. faith unto salvation. A like use of the preposition εἰς is found in Rom_6:19; 2Co_2:15, 2Co_2:16; 2Co_3:18. In the last of these passages ἀπὸ δόξης εἰς δόξαν, has a close resemblance to the expression before us. The quotation from Hab_2:4 seems mainly meant to illustrate what has been said concerning faith, though the word δίκαιος, which occurs in it in connection with faith, may have also suggested it as apposite, as is evidently the case in Gal_3:11, where St. Paul quotes it in proof of the position that ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ Θεῷ. The prophet had in immediate view the trials of faith peculiar to his own time, and had cried, "LORD, how long?" But he had stood upon his watch to look out for what the LORD would say unto him; and an answer had come to him to the effect that, in spite of appearances, his prophetic vision would ere long be realized, God's promises to the faithful would certainly be fulfilled, and that faith meanwhile must be their sustaining principle—"The just shall live by his faith." So in the Hebrew. The LXX. has Ὁ δὲ δικαιός μου ἐκ πίστεως ζήσεται (A.), or Ὁ δὲ δίκαιος ἐκ πίτεως μου ζήσεται (B). The variations do not affect the general sense of the passage. Now some, supposing St. Paul to connect ἐκ πίστεως with δίκαιος, as part of the subject of the sentence, would accuse him of giving the quotation a meaning not intended by the prophet, who evidently meant ἐκ πίστεως to go with ζήσεται, as part of the predicate. But there is no reason for attributing this intention to St. Paul, except on the supposition that he had previously connected ἐκ πίστεως with δικαιοσύνη, in the sense of ἡ ἐκ πίστεως. But we have seen reason for concluding that this was not so. The quotation, in the sense intended by the prophet, is sufficiently apposite. For it expresses that faith is the life-principle of God's righteous ones, while the whole passage at the end of which it occurs declares the salvation of prophetic vision to be entirely of God, to be waited for and apprehended by man through faith, not brought about by his own doings.
II. THE DOCTRINAL PART OF THE EPISTLE.
C. The doctrine of the righteousness of God propounded, established, and explained.
This verse, though connected in sequence of thought with the preceding verse, may properly be taken in conjunction with the doctrinal argument which follows, serving, in fact, as its thesis. For the righteousness of God is therein revealed from (or, by) faith unto faith: as it is written, But the righteous by (or, from) faith shall live. It is to be observed that ἐκ is the preposition before πίστεως in both clauses of the sentence, though our Authorized Version makes a difference. Further, we render, with the Authorized Version, "the righteousness of God," rather than "a righteousness," as in the Revised Version, notwithstanding the absence of the article. For what is meant is the definite conception, pervading the Epistle, of God's righteousness. If there were room for doubt, it would surely be removed by ὀργὴ Θεοῦ, also without the article, immediately following, and with the same verb, ἀποκαλύπτεται. The Revisers, translating here "tins wrath," have given in the margin as tenable "a wrath," apparently for the sake of consistency with their rendering of δίκαιοσύνη. But "a wrath of God" has no intelligible meaning. The expressions seem simply to mean God's righteousness and God's wrath. This expression, "the righteousness of God," has been discussed in the Introduction, to which the reader is referred. Its intrinsic meaning is there taken to be God's own eternal righteousness, revealed in Christ for reconciling the world to himself, rather than (as commonly interpreted) the forensic righteousness (so called) imputed to man. Thus there is no need to understand the genitive Θεοῦ as gen. auctoris, or as equivalent to ἐνώπιον Θεοῦ. The phrase is understood in the sense that would be familiar to St. Paul and his readers from the Old Testament; and it is conceived that this intrinsic sense pervades the whole Epistle even when a righteousness imputed to man is spoken of; the idea still being that of the Divine righteousness embracing man. It is not clear in what exact sense ἐκ πίστεως εἰς πίστιν is to be understood. Most commentators, taking δικαιοσύνη to denote man's imputed righteousness, connect ἐκ πίστεως with it, as if ἡ ἐκ had been written (as e.g. in Rom_10:6). But the absence of ἡ, as well as the collocation of words, seems rather to connect it with ἀποκαλύπτεται. It may be meant to express the subjective condition for man's apprehension, and appropriation, of God's righteousness. The revelation of it to man's own soul is said to be ἐκ πίστεως while εἰς πίστιν expresses the result; viz. faith unto salvation. A like use of the preposition εἰς is found in Rom_6:19; 2Co_2:15, 2Co_2:16; 2Co_3:18. In the last of these passages ἀπὸ δόξης εἰς δόξαν, has a close resemblance to the expression before us. The quotation from Hab_2:4 seems mainly meant to illustrate what has been said concerning faith, though the word δίκαιος, which occurs in it in connection with faith, may have also suggested it as apposite, as is evidently the case in Gal_3:11, where St. Paul quotes it in proof of the position that ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ Θεῷ. The prophet had in immediate view the trials of faith peculiar to his own time, and had cried, "LORD, how long?" But he had stood upon his watch to look out for what the LORD would say unto him; and an answer had come to him to the effect that, in spite of appearances, his prophetic vision would ere long be realized, God's promises to the faithful would certainly be fulfilled, and that faith meanwhile must be their sustaining principle—"The just shall live by his faith." So in the Hebrew. The LXX. has Ὁ δὲ δικαιός μου ἐκ πίστεως ζήσεται (A.), or Ὁ δὲ δίκαιος ἐκ πίτεως μου ζήσεται (B). The variations do not affect the general sense of the passage. Now some, supposing St. Paul to connect ἐκ πίστεως with δίκαιος, as part of the subject of the sentence, would accuse him of giving the quotation a meaning not intended by the prophet, who evidently meant ἐκ πίστεως to go with ζήσεται, as part of the predicate. But there is no reason for attributing this intention to St. Paul, except on the supposition that he had previously connected ἐκ πίστεως with δικαιοσύνη, in the sense of ἡ ἐκ πίστεως. But we have seen reason for concluding that this was not so. The quotation, in the sense intended by the prophet, is sufficiently apposite. For it expresses that faith is the life-principle of God's righteous ones, while the whole passage at the end of which it occurs declares the salvation of prophetic vision to be entirely of God, to be waited for and apprehended by man through faith, not brought about by his own doings.
The Wrath of God Revealed Against the Ungodly
18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
Jamieson-Fausset-Brown
Ro 1:18. Why This Divinely Provided Righteousness Is Needed by All Men.
18. For the wrath of God--His holy displeasure and righteous vengeance against sin.
is revealed from heaven--in the consciences of men, and attested by innumerable outward evidences of a moral government.
against all ungodliness--that is, their whole irreligiousness, or their living without any conscious reference to God, and proper feelings towards Him.
and unrighteousness of men--that is, all their deviations from moral rectitude in heart, speech, and behavior. (So these terms must be distinguished when used together, though, when standing alone, either of them includes the other).
Ro 1:18-32. This Wrath of God, Revealed against All Iniquity, Overhangs the Whole Heathen World.
18. who hold--rather, "hold down," "hinder," or "keep back."
the truth in unrighteousness--The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; thus gently sliding into his argument. But before enumerating their actual iniquities, he goes back to the origin of them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of conscience is first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare Mt 6:22, 23; Ep 4:17, 18).
Ro 1:18. Why This Divinely Provided Righteousness Is Needed by All Men.
18. For the wrath of God--His holy displeasure and righteous vengeance against sin.
is revealed from heaven--in the consciences of men, and attested by innumerable outward evidences of a moral government.
against all ungodliness--that is, their whole irreligiousness, or their living without any conscious reference to God, and proper feelings towards Him.
and unrighteousness of men--that is, all their deviations from moral rectitude in heart, speech, and behavior. (So these terms must be distinguished when used together, though, when standing alone, either of them includes the other).
Ro 1:18-32. This Wrath of God, Revealed against All Iniquity, Overhangs the Whole Heathen World.
18. who hold--rather, "hold down," "hinder," or "keep back."
the truth in unrighteousness--The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; thus gently sliding into his argument. But before enumerating their actual iniquities, he goes back to the origin of them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of conscience is first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare Mt 6:22, 23; Ep 4:17, 18).
The Pulpit Commentary
(1) All mankind liable to God's wrath.
(a) The heathen world in general.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold back the truth in unrighteousness. Here the argumentation of the Epistle begins, the first position to be established being that all mankind without exception is guilty of sin before God, and therefore unable of itself to put in a plea of righteousness. This being proved, the need of the revelation of God's righteousness, announced in Rom_1:17, appears. "The wrath of God" is an expression with which we are familiar in the Bible, being one of those in which human emotions are attributed to God in accommodation to the exigencies of human thought. It denotes his essential holiness, his antagonism to sin, to which punishment is due. It expresses an idea as essential to our conception of the Divine righteousness as do the words, "love" and "mercy." Wrath, or indignation, against evil is as necessary to our ideal of a perfect human being as is love of good; and therefore we attribute wrath to the perfect Divine Being, using of necessity human terms for expressing our conception of the Divine attributes. When the Name of the LORD Was proclaimed before Moses (Exo_34:5, etc.), it was of One not only "merciful and gracious, long-suffering, and abundant in goodness and truth," but also "that will by no means clear the guilty." This last attribute is the same as what we mean by the Divine wrath. This "wrath of God" is said in the verse before us to be "revealed from heaven." How so? Is it in the gospel, as is God's righteousness (Rom_1:18)? Against this view is the change of expression—ἀπ οὐρανοῦ instead of ἐν αὐτῷ—as well as the fact that the gospel is not in itself a revelation of wrath, but the very opposite. Is it in the Old Testament? Possibly in part; but the marked repetition of ἀποκαλύπτεται in the present tense seems to point to some obvious revelation now; and, further, the first part of the proof, to the end of the second chapter, does not rest on the Old Testament. Is it what the apostle proceeds so forcibly to draw attention to—the existing, and at that time notorious, moral degradation of heathen society, which he regards as evidence of Divine judgment? This may have been before his view; and, as he goes on at once to speak of it, it probably was so prominently. But the revelation of Divine wrath against sin seems to imply more than this as the argument goes on, viz. the evident guilt before God of all mankind alike, and not only of degraded heathenism. It is difficult to decide, among the various explanations that have been offered, on any specific mode of revelation which the writer had in view. Perhaps no particular one exclusively. Commentators may be often unduly anxious to affix an exact sense to pregnant words used by St. Paul, who so often indicates comprehensive ideas by short phrases. He may have had before his mind various concurrent signs of human guilt, and the Divine wrath against it, at that especial time of the world's history; all which, to his mind at least, brought conviction as by a light from heaven. And the gospel itself (though in its essence a revelation of mercy, so that he purposely avoids saying that wrath was in it revealed) still had been the most powerful means of all for bringing home a conviction of the Divine wrath to the consciences of believers. For its first office is to convince of sin and of judgment. Cf. the words of the forerunner, "O generation of vipers, who hath warned you to flee from the wrath to come?" On all such grounds we may conceive that the apostle spoke of the wrath of God against human sin being especially at that time plainly revealed from heaven; and he desires to bring his readers to perceive it as he did. For now was the time of the Divine purpose to bring it home to all (cf. Act_17:30, "The times of this ignorance God winked at, but now commandeth all men everywhere to repent"). "All ungodliness and unrighteousness' (ἀσέβειαν καὶ ἀδικίαν) comprehends all evil-doing, in whatever aspect viewed, whether as impiety or as wrong. The phrase, τῶν τὴν ἀλήθειαν κατεχόντων, is wrongly translated in the Authorized Version, "who hold the truth." If the verb κατέχειν allowed this rendering here, it would indeed be intelligible in reference to the knowledge of God, even by nature, which all men have or ought to have, though they do not act upon it, and the very potential possession of which renders them guilty. This is the thought of what immediately follows. Thus the sense would be, "They hold, i.e. possess, the truth; but they do unrighteousness." But whenever κατέχειν means "to hold," it denotes a firm hold, not a loose hold, such as would be thus implied. It occurs in this sense in 1Co_11:2 ("I praise you that ye keep the ordinances"). and 1Th_5:21 ("Hold fast that which is good"). We must, therefore, have recourse to a second sense in which the verb is also used—that of "keeping back," or "restraining." Thus Luk_4:42 ("The people stayed him, that he should not depart from them") and 2Th_2:6 ("Ye know what withholdeth"). The reference is still to the innate knowledge of God which all men are supposed to have had originally; but the idea expressed is not their having it, but their suppressing it. "Veritas in mente nititur et urget: sed homo eam impedit" (Bengel).
(1) All mankind liable to God's wrath.
(a) The heathen world in general.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold back the truth in unrighteousness. Here the argumentation of the Epistle begins, the first position to be established being that all mankind without exception is guilty of sin before God, and therefore unable of itself to put in a plea of righteousness. This being proved, the need of the revelation of God's righteousness, announced in Rom_1:17, appears. "The wrath of God" is an expression with which we are familiar in the Bible, being one of those in which human emotions are attributed to God in accommodation to the exigencies of human thought. It denotes his essential holiness, his antagonism to sin, to which punishment is due. It expresses an idea as essential to our conception of the Divine righteousness as do the words, "love" and "mercy." Wrath, or indignation, against evil is as necessary to our ideal of a perfect human being as is love of good; and therefore we attribute wrath to the perfect Divine Being, using of necessity human terms for expressing our conception of the Divine attributes. When the Name of the LORD Was proclaimed before Moses (Exo_34:5, etc.), it was of One not only "merciful and gracious, long-suffering, and abundant in goodness and truth," but also "that will by no means clear the guilty." This last attribute is the same as what we mean by the Divine wrath. This "wrath of God" is said in the verse before us to be "revealed from heaven." How so? Is it in the gospel, as is God's righteousness (Rom_1:18)? Against this view is the change of expression—ἀπ οὐρανοῦ instead of ἐν αὐτῷ—as well as the fact that the gospel is not in itself a revelation of wrath, but the very opposite. Is it in the Old Testament? Possibly in part; but the marked repetition of ἀποκαλύπτεται in the present tense seems to point to some obvious revelation now; and, further, the first part of the proof, to the end of the second chapter, does not rest on the Old Testament. Is it what the apostle proceeds so forcibly to draw attention to—the existing, and at that time notorious, moral degradation of heathen society, which he regards as evidence of Divine judgment? This may have been before his view; and, as he goes on at once to speak of it, it probably was so prominently. But the revelation of Divine wrath against sin seems to imply more than this as the argument goes on, viz. the evident guilt before God of all mankind alike, and not only of degraded heathenism. It is difficult to decide, among the various explanations that have been offered, on any specific mode of revelation which the writer had in view. Perhaps no particular one exclusively. Commentators may be often unduly anxious to affix an exact sense to pregnant words used by St. Paul, who so often indicates comprehensive ideas by short phrases. He may have had before his mind various concurrent signs of human guilt, and the Divine wrath against it, at that especial time of the world's history; all which, to his mind at least, brought conviction as by a light from heaven. And the gospel itself (though in its essence a revelation of mercy, so that he purposely avoids saying that wrath was in it revealed) still had been the most powerful means of all for bringing home a conviction of the Divine wrath to the consciences of believers. For its first office is to convince of sin and of judgment. Cf. the words of the forerunner, "O generation of vipers, who hath warned you to flee from the wrath to come?" On all such grounds we may conceive that the apostle spoke of the wrath of God against human sin being especially at that time plainly revealed from heaven; and he desires to bring his readers to perceive it as he did. For now was the time of the Divine purpose to bring it home to all (cf. Act_17:30, "The times of this ignorance God winked at, but now commandeth all men everywhere to repent"). "All ungodliness and unrighteousness' (ἀσέβειαν καὶ ἀδικίαν) comprehends all evil-doing, in whatever aspect viewed, whether as impiety or as wrong. The phrase, τῶν τὴν ἀλήθειαν κατεχόντων, is wrongly translated in the Authorized Version, "who hold the truth." If the verb κατέχειν allowed this rendering here, it would indeed be intelligible in reference to the knowledge of God, even by nature, which all men have or ought to have, though they do not act upon it, and the very potential possession of which renders them guilty. This is the thought of what immediately follows. Thus the sense would be, "They hold, i.e. possess, the truth; but they do unrighteousness." But whenever κατέχειν means "to hold," it denotes a firm hold, not a loose hold, such as would be thus implied. It occurs in this sense in 1Co_11:2 ("I praise you that ye keep the ordinances"). and 1Th_5:21 ("Hold fast that which is good"). We must, therefore, have recourse to a second sense in which the verb is also used—that of "keeping back," or "restraining." Thus Luk_4:42 ("The people stayed him, that he should not depart from them") and 2Th_2:6 ("Ye know what withholdeth"). The reference is still to the innate knowledge of God which all men are supposed to have had originally; but the idea expressed is not their having it, but their suppressing it. "Veritas in mente nititur et urget: sed homo eam impedit" (Bengel).
19Because that which may be known of God is manifest in them; for God hath shewed it unto them.
Jamieson-Fausset-Brown
19. Because that which may be--rather, "which is."
known of God is manifest in them; for God hath showed it unto them--The sense of this pregnant statement the apostle proceeds to unfold in Ro 1:20.
19. Because that which may be--rather, "which is."
known of God is manifest in them; for God hath showed it unto them--The sense of this pregnant statement the apostle proceeds to unfold in Ro 1:20.
The Pulpit Commentary
Because that which is known of God is manifest in them; for God manifested it to them; rather than hath manifested, as in the Authorized Version. He manifested it, as appears from the following verse, in creation. In it to them from the first he manifested it; but in them (ἐν αὐτοῖς) also, through the capacity of the human soul to see Divine power in creation.
Because that which is known of God is manifest in them; for God manifested it to them; rather than hath manifested, as in the Authorized Version. He manifested it, as appears from the following verse, in creation. In it to them from the first he manifested it; but in them (ἐν αὐτοῖς) also, through the capacity of the human soul to see Divine power in creation.
20For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
Jamieson-Fausset-Brown
20. For the invisible things of him from--or "since"
the creation of the world are clearly seen--the mind brightly beholding what the eye cannot discern.
being understood by the things that are made--Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Ro 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Ro 1:20). And thus are the inner and the outer revelation of God the complement of each other, making up between them one universal and immovable conviction that God is. (With this striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism).
even his eternal power and Godhead--both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead.
so that they are without excuse--all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit.
20. For the invisible things of him from--or "since"
the creation of the world are clearly seen--the mind brightly beholding what the eye cannot discern.
being understood by the things that are made--Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Ro 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Ro 1:20). And thus are the inner and the outer revelation of God the complement of each other, making up between them one universal and immovable conviction that God is. (With this striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism).
even his eternal power and Godhead--both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead.
so that they are without excuse--all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit.
The Pulpit Commentary
For the invisible things of him from (i.e. since, ἀπὸ) the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Divinity (θειότης, not θεότης); so that they are without excuse. The concluding clause is rendered in the Revised Version, "that they may be without excuse;" and it is true that εἰς τὸ αἷναι αὐτοὺς does not express the fact that they now are so, but the subjective result of the manifestation, if disregarded. "Paulus directe excusationem adimit, non solum de eventu aliquo loquitur" (Bengel). It is, however, a question of importance, which has been much discussed, whether (as the rendering of the Revised Version might be taken to imply) the idea of Divine purpose, and [not result only, is involved in εἰς τὸ εἷναι. The difference between the two conceptions is apparent from the Vulgate, ira at sint inexcusabiles, compared with Calvin's in hoc ut. The bearing of the distinction on the doctrine of predestination is obvious, and it was consequently a subject of contention between the Lutherans and Calvinists. Meyer among moderns contends strongly that "the view which takes it of the purpose is required by the prevailing use of εἰς with the infinitive," referring in this Epistle to Rom_1:11; Rom_3:26; Rom_4:11, Rom_4:16, Rom_4:18; Rom_6:12; Rom_7:4, Rom_7:5; Rom_8:29; Rom_11:11; Rom_12:2, Rom_12:3; Rom_15:8, Rom_15:13, Rom_15:16. A comparison, however, of these passages does not seem to bear out his contention, it being apparently dependent on the context in each case, rather than the phrase εἰς τὸ, whether the idea of purpose comes in. Chrysostom among the ancients expressly opposed this view, saying, Καίτοιγε οὐ διὰ τοῦτο ταῦτα ἐποίησεν,ὁ Θεὸς, εἰ καὶ τοῦτο ἐξέβη. Οὐ γὰρ ἵνα αὐτοὺς ἀπολογίας ἀποστερήση διδασκαλίαν τοσαύτην εἰς μέσον προὔθηκεν ἀλλ ἵνα αὐτὸν ἐπιγνῶσιν. So that they should be may be suggested as an adequate rendering, so as to avoid the idea of God's manifestation of himself to men hating been from the first delusive, having condemnation, and not enlightenment, for its purpose.
These two verses, 19 and 20, carry out the thought of τὴμ ἀλήθειαν κατεχόντων in Rom_15:18, their purport being to show that the ἀσέβεια and ἀδικία of men have been in spite of knowledge, and therefore involve them all in sin. For sin implies knowledge of good and evil; it is not imputed to the brute beasts, who but follow their natural instincts, having no perception of God or a Divine law. Now, to man, even without any special revelation, God manifests himself in two ways—outwardly in nature, and inwardly in conscience. In these verses the outward manifestation is spoken of, the other being more especially noted in Rom_2:14, etc. But here, too, an inward manifestation is implied by the word νοούμενα, as before by ἐν αὐτοῖς. To the animals below us the phenomena of nature may be but a spectacle before their eyes, making no appeal to a mind within. But to man they have a language—they awake wonder, awe, admiration, a sense of infinite mysterious power, and, to the receptive of such impressions, of ideal beauty indefinable. To the psalmists of old they spoke irresistibly of God; of one infinite and eternal Being, above and beyond all; and their consciences, owning the supremacy of good in the moral sphere, concurred with their sense of the evidences of beneficence in nature, so as to convince them also of the righteousness of God. All men (the apostle would say) were originally endowed with a like capacity of knowing God; and their failure in this regard, shown in the various forms of idolatry prevalent throughout the world, he views as the first stage in the development of human sin. The next stage is general moral degradation, regarded as the judicial consequence of the dishonour done to God. It is, indeed, a necessary consequence; for low and unworthy conceptions of Deity bring with them moral deterioration; when man's Divine ideal becomes degraded, with it he becomes degraded too. Witness, for instance, the debauches and cruelties that so commonly accompanied idolatrous worship. Lastly, the final stage of this moral degradation is represented in an unveiled picture of the utter wickedness, and even unnatural vice, at that time prevalent and condoned in the heart of the boasted civilization of the heathen world. Such is the drift of the remainder of this first chapter. The argument suggests the following thoughts.
(1) There is no mention here of Adam s transgression as the origin of human sin. The reason is that the apostle is arguing from a philosophical rather than a theological point of view, having Gentile as well as Jewish thinkers in his view as readers. His appeal in this chapter is not to the Old Testament at all, but to facts by all acknowledged. He is offering the world a philosophy of human history to account for the present perplexing state of things—for the undoubted discord between conscience and performance, between ideal and practice,—his purpose being to show universal guilt on the part of man. But his position here is quite consistent with what he says elsewhere (as in Rom_5:1-21.) of Adam's original transgression. For his whole argument in this chapter involves the doctrine of the fall of man, who is conceived to have been originally endowed with Divine instincts, and to have forfeited his prerogative through sin; and this is the essential meaning of the picture given us in Gen_3:1-24. of the original transgression.
(2) The entire drift of the chapter is against the view of the condemnation of mankind being due simply to the sin of the progenitor being imputed to the race. For all men are represented as guilty, in that all have sinned against light which they might have followed. This view does not, indeed, preclude that of an inherited infection of nature predisposing all to sin; nay, it rather necessitates it; for why should the sin have been so universal but for such predisposing cause? Still, the distinction between the two views is important in regard to our conception of the Divine justice. 3. It may, however, be said that the distinction is without a real difference in this regard; for that, if the inherited infection is such that sin becomes inevitable (as seems to be implied by its alleged universality), it may appear as inconsistent with the Divine justice to condemn men for it, as it would be to impute to them their progenitor's transgression. In reply to this difficulty, it may be said that Scripture nowhere says that men are finally condemned for it. On the contrary, the gospel reveals to us the atonement, preordained from the first, for the avoidance of such final condemnation; and this retrospective as well as prospective in its effects (Rom_3:25, Rom_3:26), and as far-reaching as was the original transgression (Rom_4:12, etc.). And our apostle (Rom_2:7, Rom_2:14, Rom_2:15, Rom_2:16) expressly asserts the salvation of all who, according to their light, have done what they could. The fact is, that in the argument before us (as in other passages of similar purport) it is only the principle, or the ground, of man's possible justification before God that is under review. The intention is to show that this cannot be man's own "works or deservings," as of debt, but is another which the gospel reveals. Be it observed, lastly, that a clear view of this position is important, not only for our apprehension of the truth of things and of the meaning of the gospel, but also for our right moral tone of mind and attitude before God. For not to be convinced of sin is to belie the true ideal of our conscience, and implies acquiescence in a moral standard below that of the Divine righteousness to which we are able to aspire.
For the invisible things of him from (i.e. since, ἀπὸ) the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Divinity (θειότης, not θεότης); so that they are without excuse. The concluding clause is rendered in the Revised Version, "that they may be without excuse;" and it is true that εἰς τὸ αἷναι αὐτοὺς does not express the fact that they now are so, but the subjective result of the manifestation, if disregarded. "Paulus directe excusationem adimit, non solum de eventu aliquo loquitur" (Bengel). It is, however, a question of importance, which has been much discussed, whether (as the rendering of the Revised Version might be taken to imply) the idea of Divine purpose, and [not result only, is involved in εἰς τὸ εἷναι. The difference between the two conceptions is apparent from the Vulgate, ira at sint inexcusabiles, compared with Calvin's in hoc ut. The bearing of the distinction on the doctrine of predestination is obvious, and it was consequently a subject of contention between the Lutherans and Calvinists. Meyer among moderns contends strongly that "the view which takes it of the purpose is required by the prevailing use of εἰς with the infinitive," referring in this Epistle to Rom_1:11; Rom_3:26; Rom_4:11, Rom_4:16, Rom_4:18; Rom_6:12; Rom_7:4, Rom_7:5; Rom_8:29; Rom_11:11; Rom_12:2, Rom_12:3; Rom_15:8, Rom_15:13, Rom_15:16. A comparison, however, of these passages does not seem to bear out his contention, it being apparently dependent on the context in each case, rather than the phrase εἰς τὸ, whether the idea of purpose comes in. Chrysostom among the ancients expressly opposed this view, saying, Καίτοιγε οὐ διὰ τοῦτο ταῦτα ἐποίησεν,ὁ Θεὸς, εἰ καὶ τοῦτο ἐξέβη. Οὐ γὰρ ἵνα αὐτοὺς ἀπολογίας ἀποστερήση διδασκαλίαν τοσαύτην εἰς μέσον προὔθηκεν ἀλλ ἵνα αὐτὸν ἐπιγνῶσιν. So that they should be may be suggested as an adequate rendering, so as to avoid the idea of God's manifestation of himself to men hating been from the first delusive, having condemnation, and not enlightenment, for its purpose.
These two verses, 19 and 20, carry out the thought of τὴμ ἀλήθειαν κατεχόντων in Rom_15:18, their purport being to show that the ἀσέβεια and ἀδικία of men have been in spite of knowledge, and therefore involve them all in sin. For sin implies knowledge of good and evil; it is not imputed to the brute beasts, who but follow their natural instincts, having no perception of God or a Divine law. Now, to man, even without any special revelation, God manifests himself in two ways—outwardly in nature, and inwardly in conscience. In these verses the outward manifestation is spoken of, the other being more especially noted in Rom_2:14, etc. But here, too, an inward manifestation is implied by the word νοούμενα, as before by ἐν αὐτοῖς. To the animals below us the phenomena of nature may be but a spectacle before their eyes, making no appeal to a mind within. But to man they have a language—they awake wonder, awe, admiration, a sense of infinite mysterious power, and, to the receptive of such impressions, of ideal beauty indefinable. To the psalmists of old they spoke irresistibly of God; of one infinite and eternal Being, above and beyond all; and their consciences, owning the supremacy of good in the moral sphere, concurred with their sense of the evidences of beneficence in nature, so as to convince them also of the righteousness of God. All men (the apostle would say) were originally endowed with a like capacity of knowing God; and their failure in this regard, shown in the various forms of idolatry prevalent throughout the world, he views as the first stage in the development of human sin. The next stage is general moral degradation, regarded as the judicial consequence of the dishonour done to God. It is, indeed, a necessary consequence; for low and unworthy conceptions of Deity bring with them moral deterioration; when man's Divine ideal becomes degraded, with it he becomes degraded too. Witness, for instance, the debauches and cruelties that so commonly accompanied idolatrous worship. Lastly, the final stage of this moral degradation is represented in an unveiled picture of the utter wickedness, and even unnatural vice, at that time prevalent and condoned in the heart of the boasted civilization of the heathen world. Such is the drift of the remainder of this first chapter. The argument suggests the following thoughts.
(1) There is no mention here of Adam s transgression as the origin of human sin. The reason is that the apostle is arguing from a philosophical rather than a theological point of view, having Gentile as well as Jewish thinkers in his view as readers. His appeal in this chapter is not to the Old Testament at all, but to facts by all acknowledged. He is offering the world a philosophy of human history to account for the present perplexing state of things—for the undoubted discord between conscience and performance, between ideal and practice,—his purpose being to show universal guilt on the part of man. But his position here is quite consistent with what he says elsewhere (as in Rom_5:1-21.) of Adam's original transgression. For his whole argument in this chapter involves the doctrine of the fall of man, who is conceived to have been originally endowed with Divine instincts, and to have forfeited his prerogative through sin; and this is the essential meaning of the picture given us in Gen_3:1-24. of the original transgression.
(2) The entire drift of the chapter is against the view of the condemnation of mankind being due simply to the sin of the progenitor being imputed to the race. For all men are represented as guilty, in that all have sinned against light which they might have followed. This view does not, indeed, preclude that of an inherited infection of nature predisposing all to sin; nay, it rather necessitates it; for why should the sin have been so universal but for such predisposing cause? Still, the distinction between the two views is important in regard to our conception of the Divine justice. 3. It may, however, be said that the distinction is without a real difference in this regard; for that, if the inherited infection is such that sin becomes inevitable (as seems to be implied by its alleged universality), it may appear as inconsistent with the Divine justice to condemn men for it, as it would be to impute to them their progenitor's transgression. In reply to this difficulty, it may be said that Scripture nowhere says that men are finally condemned for it. On the contrary, the gospel reveals to us the atonement, preordained from the first, for the avoidance of such final condemnation; and this retrospective as well as prospective in its effects (Rom_3:25, Rom_3:26), and as far-reaching as was the original transgression (Rom_4:12, etc.). And our apostle (Rom_2:7, Rom_2:14, Rom_2:15, Rom_2:16) expressly asserts the salvation of all who, according to their light, have done what they could. The fact is, that in the argument before us (as in other passages of similar purport) it is only the principle, or the ground, of man's possible justification before God that is under review. The intention is to show that this cannot be man's own "works or deservings," as of debt, but is another which the gospel reveals. Be it observed, lastly, that a clear view of this position is important, not only for our apprehension of the truth of things and of the meaning of the gospel, but also for our right moral tone of mind and attitude before God. For not to be convinced of sin is to belie the true ideal of our conscience, and implies acquiescence in a moral standard below that of the Divine righteousness to which we are able to aspire.
21Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
Jamieson-Fausset-Brown
21. Because that, when they knew God--that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described.
they glorified him not as God, neither were thankful--neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded.
but became vain--(compare Jr 2:5).
in their imaginations--thoughts, notions, speculations, regarding God; compare Mt 15:19; Lu 2:35; 1Co 3:20, Greek.
and their foolish--"senseless," "stupid."
heart--that is, their whole inner man.
was darkened--How instructively is the downward progress of the human soul here traced!
21. Because that, when they knew God--that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described.
they glorified him not as God, neither were thankful--neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded.
but became vain--(compare Jr 2:5).
in their imaginations--thoughts, notions, speculations, regarding God; compare Mt 15:19; Lu 2:35; 1Co 3:20, Greek.
and their foolish--"senseless," "stupid."
heart--that is, their whole inner man.
was darkened--How instructively is the downward progress of the human soul here traced!
The Pulpit Commentary
Because that, knowing God, they glorified him not as God, neither were thankful (rather, gave thanks); but became vain in their imaginations (διαλογισμοῖς, elsewhere more correctly rendered "thoughts" or "reasonings;" cf. 1Co_3:20, "The Lord knoweth the thoughts of the wise, that they are vain"—μάταιοι, as here, ἐματαιώθησαν), and their foolish heart was darkened.
Rom_1:22, Rom_1:23
Professing themselves to be wise, they Became fools, and changed the glory of the incorruptible God into the similitude (literally, in similitude; cf. Psa_106:20, whence idea and words are taken) of an image of corruptible man, and of birds, and fourfooted beasts, and creeping things. The expression, γνόντες τὸν Θεὸν, refers to what has been said of τὸ γνωστὸν τοῦ Θεοῦ, having been "manifest in them." It implies actual knowledge, not mere capacity of knowledge. Mankind is regarded as having lost a truer perception of God once possessed, idolatry being a sign of culpable degradation of the human race—not, as some would have us now believe, a stage in man's emergence from brutality. Scripture ever represents the human race as having fallen and become degraded; not as having risen gradually to any intelligent conceptions of God at all. And it may well be asked whether modern anthropological science has really discovered anything to discredit the scriptural view of the original condition and capacity of man. The view here presented is that obfuscation of the understanding (σύνεσις) ensued from refusal to glorify and give thanks to known Deity. "Gratias assere debemns ob beneficia; glorificare ob ipsas virtutes divinas" (Bengel). Hence came ματαιότης, a word, with its correlatives, constantly used with reference to idolatry; cf. Act_14:15; 1Co_3:20; Eph_4:17; 1Pe_1:18; also in the Old Testament, 1Ki_16:26 (ἐν τοῖς ματαίοις ἐπορεύαὐτῶν, LXX.), 2Ki_17:15 (θησαν ὀπίσω τῶν μαρταίων, LXX.); Jer_2:5; Jon_2:8 (φυλασσάμενοι μάταια καὶ ψευδῆ). Two forms of idolatry—both involving unworthy conceptions of the Divine Being—are alluded to, suggested, we may suppose, by the anthropomorphism of the Greeks and the creature-worship of Egypt, which were the two notable and representative developments of heathen religion. The expression, φάσκοντες εἷναι σοφοὶ, with the previous ἐν τοῖς διαλογισμαοῖς, have led some to suppose in this whole passage a special reference to the schools of philosophy. But this is not so. The degradation spoken of was long anterior to them, nor is this charge, as formulated, applicable to them. The idea is, generally, that boasted human intellect has not preserved men from folly; not even "the wisdom of the Egyptians," or the intellectual culture of the Greeks (cf. 1Co_1:19, etc.; 1Co_3:19, etc.).
Because that, knowing God, they glorified him not as God, neither were thankful (rather, gave thanks); but became vain in their imaginations (διαλογισμοῖς, elsewhere more correctly rendered "thoughts" or "reasonings;" cf. 1Co_3:20, "The Lord knoweth the thoughts of the wise, that they are vain"—μάταιοι, as here, ἐματαιώθησαν), and their foolish heart was darkened.
Rom_1:22, Rom_1:23
Professing themselves to be wise, they Became fools, and changed the glory of the incorruptible God into the similitude (literally, in similitude; cf. Psa_106:20, whence idea and words are taken) of an image of corruptible man, and of birds, and fourfooted beasts, and creeping things. The expression, γνόντες τὸν Θεὸν, refers to what has been said of τὸ γνωστὸν τοῦ Θεοῦ, having been "manifest in them." It implies actual knowledge, not mere capacity of knowledge. Mankind is regarded as having lost a truer perception of God once possessed, idolatry being a sign of culpable degradation of the human race—not, as some would have us now believe, a stage in man's emergence from brutality. Scripture ever represents the human race as having fallen and become degraded; not as having risen gradually to any intelligent conceptions of God at all. And it may well be asked whether modern anthropological science has really discovered anything to discredit the scriptural view of the original condition and capacity of man. The view here presented is that obfuscation of the understanding (σύνεσις) ensued from refusal to glorify and give thanks to known Deity. "Gratias assere debemns ob beneficia; glorificare ob ipsas virtutes divinas" (Bengel). Hence came ματαιότης, a word, with its correlatives, constantly used with reference to idolatry; cf. Act_14:15; 1Co_3:20; Eph_4:17; 1Pe_1:18; also in the Old Testament, 1Ki_16:26 (ἐν τοῖς ματαίοις ἐπορεύαὐτῶν, LXX.), 2Ki_17:15 (θησαν ὀπίσω τῶν μαρταίων, LXX.); Jer_2:5; Jon_2:8 (φυλασσάμενοι μάταια καὶ ψευδῆ). Two forms of idolatry—both involving unworthy conceptions of the Divine Being—are alluded to, suggested, we may suppose, by the anthropomorphism of the Greeks and the creature-worship of Egypt, which were the two notable and representative developments of heathen religion. The expression, φάσκοντες εἷναι σοφοὶ, with the previous ἐν τοῖς διαλογισμαοῖς, have led some to suppose in this whole passage a special reference to the schools of philosophy. But this is not so. The degradation spoken of was long anterior to them, nor is this charge, as formulated, applicable to them. The idea is, generally, that boasted human intellect has not preserved men from folly; not even "the wisdom of the Egyptians," or the intellectual culture of the Greeks (cf. 1Co_1:19, etc.; 1Co_3:19, etc.).
22Professing themselves to be wise, they became fools,
Jamieson-Fausset-Brown
22-23. Professing themselves--"boasting," or "pretending to be"
wise, they became fools--"It is the invariable property of error in morals and religion, that men take credit to themselves for it and extol it as wisdom. So the heathen" (1Co 1:21) [Tholuck].
22-23. Professing themselves--"boasting," or "pretending to be"
wise, they became fools--"It is the invariable property of error in morals and religion, that men take credit to themselves for it and extol it as wisdom. So the heathen" (1Co 1:21) [Tholuck].
23And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
24Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
Jamieson-Fausset-Brown
24. Wherefore God also--in righteous retribution.
gave them up--This divine abandonment of men is here strikingly traced in three successive stages, at each of which the same word is used (Ro 1:24, 26; and Ro 1:28, where the word is rendered "gave over"). "As they deserted God, God in turn deserted them; not giving them divine (that is, supernatural) laws, and suffering them to corrupt those which were human; not sending them prophets, and allowing the philosophers to run into absurdities. He let them do what they pleased, even what was in the last degree vile, that those who had not honored God, might dishonor themselves" [Grotius].
24. Wherefore God also--in righteous retribution.
gave them up--This divine abandonment of men is here strikingly traced in three successive stages, at each of which the same word is used (Ro 1:24, 26; and Ro 1:28, where the word is rendered "gave over"). "As they deserted God, God in turn deserted them; not giving them divine (that is, supernatural) laws, and suffering them to corrupt those which were human; not sending them prophets, and allowing the philosophers to run into absurdities. He let them do what they pleased, even what was in the last degree vile, that those who had not honored God, might dishonor themselves" [Grotius].
The Pulpit Commentary
Wherefore God (καὶ, here in the Textus Receptus, is ill supported) gave them up in the lusts of their hearts unto uncleanness, to dishonour their own bodies between (rather, among) themselves. So τοῦ ἀτιμάζεσθαι, etc., is rendered in the Authorized Version. The verb, however, is probably passive, a middle use of it not being elsewhere found. In either ease the general meaning is the same. The genitive, τοῦ ἀτιμάζεσθαι, seems most naturally taken as denoting what the ἀκαθαρσία consisted in, rather than either the purpose or the results of their being given over to it (cf. Rom_1:26, where παρέδωκεν εἰς πάθη ἀτιμίας is followed by a description of what these were). Here is noticed a further stage of judicial degradation; the ματιαότης of idolatry, itself judicial, had its further judicial consequence in the ἀκαθαρσία of abominable sensuality. Similarly, in Eph_4:1-32., the ἐργασία ἀκαθαρσίας πάσης ἐν πλεονεξιᾳ, prevalent among the nations, is traced to their ματαιότης, in that they had become "alienated from the life of God." It is notorious that idolatrous worship was not uncommonly accompanied by debauchery; notably that of the Phoenician Astarte, and of Aphrodite and Dionysus; cf. Num_25:1-18., etc., "The people joined themselves unto Baal-peor," and the allusion to it, 1Co_10:8. On that occasion no more is intimated than promiscuous intercourse between the two sexes, sinking men in that regard to the level of the brutes; but still worse "uncleanness'' is in the apostle's view, such as sinks them even below that level; and how common such unnatural vices had become, and how lightly thought of, no one conversant with classical literature needs to be reminded.
Wherefore God (καὶ, here in the Textus Receptus, is ill supported) gave them up in the lusts of their hearts unto uncleanness, to dishonour their own bodies between (rather, among) themselves. So τοῦ ἀτιμάζεσθαι, etc., is rendered in the Authorized Version. The verb, however, is probably passive, a middle use of it not being elsewhere found. In either ease the general meaning is the same. The genitive, τοῦ ἀτιμάζεσθαι, seems most naturally taken as denoting what the ἀκαθαρσία consisted in, rather than either the purpose or the results of their being given over to it (cf. Rom_1:26, where παρέδωκεν εἰς πάθη ἀτιμίας is followed by a description of what these were). Here is noticed a further stage of judicial degradation; the ματιαότης of idolatry, itself judicial, had its further judicial consequence in the ἀκαθαρσία of abominable sensuality. Similarly, in Eph_4:1-32., the ἐργασία ἀκαθαρσίας πάσης ἐν πλεονεξιᾳ, prevalent among the nations, is traced to their ματαιότης, in that they had become "alienated from the life of God." It is notorious that idolatrous worship was not uncommonly accompanied by debauchery; notably that of the Phoenician Astarte, and of Aphrodite and Dionysus; cf. Num_25:1-18., etc., "The people joined themselves unto Baal-peor," and the allusion to it, 1Co_10:8. On that occasion no more is intimated than promiscuous intercourse between the two sexes, sinking men in that regard to the level of the brutes; but still worse "uncleanness'' is in the apostle's view, such as sinks them even below that level; and how common such unnatural vices had become, and how lightly thought of, no one conversant with classical literature needs to be reminded.
25Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
Jamieson-Fausset-Brown
25. Who changed the truth of God into a lie--that is, the truth concerning God into idol falsehood.
and worshipped and served the creature more than the Creator--Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had!
who is blessed for ever! Amen--By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God.
25. Who changed the truth of God into a lie--that is, the truth concerning God into idol falsehood.
and worshipped and served the creature more than the Creator--Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had!
who is blessed for ever! Amen--By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God.
The Pulpit Commentary
Who (rather, being such as, the word is οἵτινες, equivalent to quippequi) changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. This verse repeats the source and cause of the moral degradation spoken of, which is described without reserve in what follows. "In peccatis arguendis saepe scapha debet scapha dict. Gravitas et ardor stilt judicialis proprietate verborum non violat verceundiam" (Bengel).
Who (rather, being such as, the word is οἵτινες, equivalent to quippequi) changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. This verse repeats the source and cause of the moral degradation spoken of, which is described without reserve in what follows. "In peccatis arguendis saepe scapha debet scapha dict. Gravitas et ardor stilt judicialis proprietate verborum non violat verceundiam" (Bengel).
26For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
Jamieson-Fausset-Brown
26-27. For this cause God gave them up--(See on Ro 1:24).
for even their women--that sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, not only becomes more shameless than the other sex, but lives henceforth only to drag the other sex down to its level.
did change, &c.--The practices here referred to, though too abundantly attested by classic authors, cannot be further illustrated, without trenching on things which "ought not to be named among us as become the saints." But observe how vice is here seen consuming and exhausting itself. When the passions, scourged by violent and continued indulgence in natural vices, became impotent to yield the craved enjoyment, resort was had to artificial stimulants by the practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom affectingly shows; and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as for the Romans, Tacitus, speaking of the emperor Tiberius, tells us that new words had then to be coined to express the newly invented stimulants to jaded passion. No wonder that, thus sick and dying as was this poor humanity of ours under the highest earthly culture, its many-voiced cry for the balm in Gilead, and the Physician there, "Come over and help us," pierced the hearts of the missionaries of the Cross, and made them "not ashamed of the Gospel of Christ!"
26-27. For this cause God gave them up--(See on Ro 1:24).
for even their women--that sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, not only becomes more shameless than the other sex, but lives henceforth only to drag the other sex down to its level.
did change, &c.--The practices here referred to, though too abundantly attested by classic authors, cannot be further illustrated, without trenching on things which "ought not to be named among us as become the saints." But observe how vice is here seen consuming and exhausting itself. When the passions, scourged by violent and continued indulgence in natural vices, became impotent to yield the craved enjoyment, resort was had to artificial stimulants by the practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom affectingly shows; and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as for the Romans, Tacitus, speaking of the emperor Tiberius, tells us that new words had then to be coined to express the newly invented stimulants to jaded passion. No wonder that, thus sick and dying as was this poor humanity of ours under the highest earthly culture, its many-voiced cry for the balm in Gilead, and the Physician there, "Come over and help us," pierced the hearts of the missionaries of the Cross, and made them "not ashamed of the Gospel of Christ!"
The Pulpit Commentary
For this cause God gave them up (παρέδωκε, as before) to vile affections (πάθη ἀτιμίας, i.e. "passions of infamy;" cf. above, τοῦ ἀτιμάζεσθαι). For the use, on the other hand, of the words τιμὴ and τίμιος to denote seemly and honourable indulgence of the sexual affections, cf. 1Th_4:4 (Τὸ ἐαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῶ καὶ τιμῆ) and Heb_13:4 (Τίμιος ὁ γάμος ἐν πᾶσι καὶ ἡ κοίτη ἀμίαντος). For their women changed the natural use into that which is against nature.
For this cause God gave them up (παρέδωκε, as before) to vile affections (πάθη ἀτιμίας, i.e. "passions of infamy;" cf. above, τοῦ ἀτιμάζεσθαι). For the use, on the other hand, of the words τιμὴ and τίμιος to denote seemly and honourable indulgence of the sexual affections, cf. 1Th_4:4 (Τὸ ἐαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῶ καὶ τιμῆ) and Heb_13:4 (Τίμιος ὁ γάμος ἐν πᾶσι καὶ ἡ κοίτη ἀμίαντος). For their women changed the natural use into that which is against nature.
27And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
The Pulpit Commentary
And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet. By the "recompense" (ἀντιμισθίαν) is meant here, not any further result, such as disease or physical prostration, but the very fact of their being given up to a state in which they can crave and delight in such odious gratifications of unnatural lust. It is the ἀντιμισθία τῆς πλάνης αὐτῶν, the final judgment on them for going astray from God. And surely to the pure-minded there is no more evident token of Divine judgment than the spectacle of the unnatural cravings and indulgence of the sated sensualist.
And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet. By the "recompense" (ἀντιμισθίαν) is meant here, not any further result, such as disease or physical prostration, but the very fact of their being given up to a state in which they can crave and delight in such odious gratifications of unnatural lust. It is the ἀντιμισθία τῆς πλάνης αὐτῶν, the final judgment on them for going astray from God. And surely to the pure-minded there is no more evident token of Divine judgment than the spectacle of the unnatural cravings and indulgence of the sated sensualist.
28And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
Jamieson-Fausset-Brown
28-31. gave them over--or "up" (see on Ro 1:24).
to do those things which are not convenient--in the old sense of that word, that is, "not becoming," "indecorous," "shameful."
28-31. gave them over--or "up" (see on Ro 1:24).
to do those things which are not convenient--in the old sense of that word, that is, "not becoming," "indecorous," "shameful."
The Pulpit Commentary
And even as they did not like to have God in their knowledge, God gave them over (παρέδυκεν, as before) to a reprobate mind, to do those things which are not convenient (i.e. unfitting or unseemly things). It is difficult to render in English οὐκ ἐδοκίμασαν and ἀδόκιμον so as to retain the apparently intended correspondence between the verb and the adjective. The verb δοκιμάζειν is capable of the senses
(1) "to prove" (as in assaying metals), and, generally, "to discern," or "judge;"
(2) "to approve," after supposed proving. Jowett, in his commentary on this Epistle, endeavours to retain in English the correspondence between ἐδοκιμασαν and ἀδόκιμον by translating, "As they did not discern to have God in their knowledge, God gave them up to an undiscerning mind," thus taking the verb in sense (1), and the adjective in the same sense actively. But it is at least doubtful whether ἀδόκιμος can be taken in an active sense, which is not its classical one. In the New Testament it occurs 1Co_9:27; 2Co_13:5, 2Co_13:6; 2Ti_3:8; Tit_1:16; Heb_6:8. In the first of the above passages the word obviously means "rejected" (in the Authorized Version a castaway), with reference to the comparison of a competitor in athletic contests being proved unworthy of the prize—a sense cognate to the common one of the same adjective as applied to spurious metals, rejected or worthless after being tested. In 2Co_13:5, 2Co_13:6, either sense seems admissible—ἑαυτοὺς δοκιμάζετε … εἰ μήτι ἀδόκιμοί ἐστε. But not so in Heb_6:8, where the word is applied to barren land. The passages from 2 Timothy and Titus may in themselves admit the sense of undiscerning, but the passive one is more probable in view of the common usage of the word. On the other hand, ch. 12:2 may be adduced in favour of the active sense; for there the consequence of the renewal of the mind in Christians is said to be that they may prove, or discern (εἰς τὸ δοκιμάζειν ὑμᾶς), what is Gods will; and hence it may seem probable that the want of such discernment is denoted here. The same passage also favours the verb δοκιμάζειν being taken here in sense (1) given above, and Jowett's rendering of the whole passage. It is, after all, uncertain; nor does it follow that the Greek paronomasia can be reproduced in English.
And even as they did not like to have God in their knowledge, God gave them over (παρέδυκεν, as before) to a reprobate mind, to do those things which are not convenient (i.e. unfitting or unseemly things). It is difficult to render in English οὐκ ἐδοκίμασαν and ἀδόκιμον so as to retain the apparently intended correspondence between the verb and the adjective. The verb δοκιμάζειν is capable of the senses
(1) "to prove" (as in assaying metals), and, generally, "to discern," or "judge;"
(2) "to approve," after supposed proving. Jowett, in his commentary on this Epistle, endeavours to retain in English the correspondence between ἐδοκιμασαν and ἀδόκιμον by translating, "As they did not discern to have God in their knowledge, God gave them up to an undiscerning mind," thus taking the verb in sense (1), and the adjective in the same sense actively. But it is at least doubtful whether ἀδόκιμος can be taken in an active sense, which is not its classical one. In the New Testament it occurs 1Co_9:27; 2Co_13:5, 2Co_13:6; 2Ti_3:8; Tit_1:16; Heb_6:8. In the first of the above passages the word obviously means "rejected" (in the Authorized Version a castaway), with reference to the comparison of a competitor in athletic contests being proved unworthy of the prize—a sense cognate to the common one of the same adjective as applied to spurious metals, rejected or worthless after being tested. In 2Co_13:5, 2Co_13:6, either sense seems admissible—ἑαυτοὺς δοκιμάζετε … εἰ μήτι ἀδόκιμοί ἐστε. But not so in Heb_6:8, where the word is applied to barren land. The passages from 2 Timothy and Titus may in themselves admit the sense of undiscerning, but the passive one is more probable in view of the common usage of the word. On the other hand, ch. 12:2 may be adduced in favour of the active sense; for there the consequence of the renewal of the mind in Christians is said to be that they may prove, or discern (εἰς τὸ δοκιμάζειν ὑμᾶς), what is Gods will; and hence it may seem probable that the want of such discernment is denoted here. The same passage also favours the verb δοκιμάζειν being taken here in sense (1) given above, and Jowett's rendering of the whole passage. It is, after all, uncertain; nor does it follow that the Greek paronomasia can be reproduced in English.
29Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
30Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
31Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
32Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
Jamieson-Fausset-Brown
32. Who knowing--from the voice of conscience, Ro 2:14, 15
the judgment of God--the stern law of divine procedure.
that they which commit such things are worthy of death--here used in its widest known sense, as the uttermost of divine vengeance against sin: see Ac 28:4.
not only do the same--which they might do under the pressure of temptation and in the heat of passion.
but have pleasure in them that do them--deliberately set their seal to such actions by encouraging and applauding the doing of them in others. This is the climax of our apostle's charges against the heathen; and certainly, if the things are in themselves as black as possible, this settled and unblushing satisfaction at the practice of them, apart from all the blinding effects of present passion, must be regarded as the darkest feature of human depravity.
On this section, Note (1) "The wrath of God" against sin has all the dread reality of a "revelation from heaven" sounding in the consciences of men, in the self-inflicted miseries of the wicked, and in the vengeance which God's moral government, sooner or later, takes upon all who outrage it; so this "wrath of God" is not confined to high-handed crimes, or the grosser manifestations of human depravity, but is "revealed" against all violations of divine law of whatever nature--"against all ungodliness" as well as "unrighteousness of men," against all disregard of God in the conduct of life as well as against all deviations from moral rectitude; and therefore, since no child of Adam can plead guiltless either of "ungodliness" or of "unrighteousness," to a greater or less extent, it follows that every human being is involved in the awful sweep of "the wrath of God" (Ro 1:18). The apostle places this terrible truth in the forefront of his argument on justification by faith, that upon the basis of universal condemnation he might rear the edifice of a free, world-wide salvation; nor can the Gospel be scripturally preached or embraced, save as the good news of salvation to those that are all equally "lost." (2) We must not magnify the supernatural revelation which God has been pleased to make of Himself, through Abraham's family to the human race, at the expense of that older, and, in itself, lustrous revelation which He has made to the whole family of man through the medium of their own nature and the creation around them. Without the latter, the former would have been impossible, and those who have not been favored with the former will be without excuse, if they are deaf to the voice and blind to the glory of the latter (Ro 1:19, 20). (3) Wilful resistance of light has a retributive tendency to blunt the moral perceptions and weaken the capacity to apprehend and approve of truth and goodness; and thus is the soul prepared to surrender itself, to an indefinite extent, to error and sin (Ro 1:21, &c.). (4) Pride of wisdom, as it is a convincing evidence of the want of it, so it makes the attainment of it impossible (Ro 1:22; and compare Mt 11:25; 1Co 3:18-20). (5) As idolatry, even in its most plausible forms, is the fruit of unworthy views of the Godhead, so its natural effect is to vitiate and debase still further the religious conceptions; nor is there any depth of degradation too low and too revolting for men's ideas of the Godhead to sink to, if only their natural temperament and the circumstances they are placed in be favorable to their unrestrained development (Ro 1:23, 25). The apostle had Greece and Egypt in his eye when he penned this description. But all the paganisms of the East at this day attest its accuracy, from the more elaborate idolatry of India and the simpler and more stupid idolatry of China down to the childish rudiments of nature worship prevalent among the savage tribes. Alas! Christendom itself furnishes a melancholy illustration of this truth; the constant use of material images in the Church of Rome and the materialistic and sensuous character of its entire service (to say nothing of the less offensive but more stupid service of the Greek Church,) debasing the religious ideas of millions of nominal Christians, and lowering the whole character and tone of Christianity as represented within their immense pale. (6) Moral corruption invariably follows religious debasement. The grossness of pagan idolatry is only equalled by the revolting character and frightful extent of the immoralities which it fostered and consecrated (Ro 1:24, 26, 27). And so strikingly is this to be seen in all its essential features in the East at this day, that (as Hodge says) the missionaries have frequently been accused by the natives of having forged the whole of the latter part of this chapter, as they could not believe that so accurate a description of themselves could have been written eighteen centuries ago. The kingdoms of Israel and Judah furnish a striking illustration of the inseparable connection between religion and morals. Israel corrupted and debased the worship of Jehovah, and the sins with which they were charged were mostly of the grosser kind--intemperance and sensuality: the people of Judah, remaining faithful to the pure worship, were for a long time charged mostly with formality and hypocrisy; and only as they fell into the idolatries of the heathen around them, did they sink into their vices. And may not a like distinction be observed between the two great divisions of Christendom, the Popish and the Protestant? To test this, we must not look to Popery, surrounded with, and more or less influenced by, the presence and power of Protestantism; nor to Protestantism under every sort of disadvantage, internal and external. But look at Romanism where it has unrestrained liberty to develop its true character, and see whether impurity does not there taint society to its core, pervading alike the highest and the lowest classes; and then look at Protestantism where it enjoys the same advantages, and see whether it be not marked by a comparatively high standard of social virtue. (7) To take pleasure in what is sinful and vicious for its own sake, and knowing it to be such, is the last and lowest stage of human recklessness (Ro 1:32). But (8) this knowledge can never be wholly extinguished in the breast of men. So long as reason remains to them, there is still a small voice in the worst of men, protesting, in the name of the Power that implanted it, "that they which do such things are worthy of death" (Ro 1:32).
32. Who knowing--from the voice of conscience, Ro 2:14, 15
the judgment of God--the stern law of divine procedure.
that they which commit such things are worthy of death--here used in its widest known sense, as the uttermost of divine vengeance against sin: see Ac 28:4.
not only do the same--which they might do under the pressure of temptation and in the heat of passion.
but have pleasure in them that do them--deliberately set their seal to such actions by encouraging and applauding the doing of them in others. This is the climax of our apostle's charges against the heathen; and certainly, if the things are in themselves as black as possible, this settled and unblushing satisfaction at the practice of them, apart from all the blinding effects of present passion, must be regarded as the darkest feature of human depravity.
On this section, Note (1) "The wrath of God" against sin has all the dread reality of a "revelation from heaven" sounding in the consciences of men, in the self-inflicted miseries of the wicked, and in the vengeance which God's moral government, sooner or later, takes upon all who outrage it; so this "wrath of God" is not confined to high-handed crimes, or the grosser manifestations of human depravity, but is "revealed" against all violations of divine law of whatever nature--"against all ungodliness" as well as "unrighteousness of men," against all disregard of God in the conduct of life as well as against all deviations from moral rectitude; and therefore, since no child of Adam can plead guiltless either of "ungodliness" or of "unrighteousness," to a greater or less extent, it follows that every human being is involved in the awful sweep of "the wrath of God" (Ro 1:18). The apostle places this terrible truth in the forefront of his argument on justification by faith, that upon the basis of universal condemnation he might rear the edifice of a free, world-wide salvation; nor can the Gospel be scripturally preached or embraced, save as the good news of salvation to those that are all equally "lost." (2) We must not magnify the supernatural revelation which God has been pleased to make of Himself, through Abraham's family to the human race, at the expense of that older, and, in itself, lustrous revelation which He has made to the whole family of man through the medium of their own nature and the creation around them. Without the latter, the former would have been impossible, and those who have not been favored with the former will be without excuse, if they are deaf to the voice and blind to the glory of the latter (Ro 1:19, 20). (3) Wilful resistance of light has a retributive tendency to blunt the moral perceptions and weaken the capacity to apprehend and approve of truth and goodness; and thus is the soul prepared to surrender itself, to an indefinite extent, to error and sin (Ro 1:21, &c.). (4) Pride of wisdom, as it is a convincing evidence of the want of it, so it makes the attainment of it impossible (Ro 1:22; and compare Mt 11:25; 1Co 3:18-20). (5) As idolatry, even in its most plausible forms, is the fruit of unworthy views of the Godhead, so its natural effect is to vitiate and debase still further the religious conceptions; nor is there any depth of degradation too low and too revolting for men's ideas of the Godhead to sink to, if only their natural temperament and the circumstances they are placed in be favorable to their unrestrained development (Ro 1:23, 25). The apostle had Greece and Egypt in his eye when he penned this description. But all the paganisms of the East at this day attest its accuracy, from the more elaborate idolatry of India and the simpler and more stupid idolatry of China down to the childish rudiments of nature worship prevalent among the savage tribes. Alas! Christendom itself furnishes a melancholy illustration of this truth; the constant use of material images in the Church of Rome and the materialistic and sensuous character of its entire service (to say nothing of the less offensive but more stupid service of the Greek Church,) debasing the religious ideas of millions of nominal Christians, and lowering the whole character and tone of Christianity as represented within their immense pale. (6) Moral corruption invariably follows religious debasement. The grossness of pagan idolatry is only equalled by the revolting character and frightful extent of the immoralities which it fostered and consecrated (Ro 1:24, 26, 27). And so strikingly is this to be seen in all its essential features in the East at this day, that (as Hodge says) the missionaries have frequently been accused by the natives of having forged the whole of the latter part of this chapter, as they could not believe that so accurate a description of themselves could have been written eighteen centuries ago. The kingdoms of Israel and Judah furnish a striking illustration of the inseparable connection between religion and morals. Israel corrupted and debased the worship of Jehovah, and the sins with which they were charged were mostly of the grosser kind--intemperance and sensuality: the people of Judah, remaining faithful to the pure worship, were for a long time charged mostly with formality and hypocrisy; and only as they fell into the idolatries of the heathen around them, did they sink into their vices. And may not a like distinction be observed between the two great divisions of Christendom, the Popish and the Protestant? To test this, we must not look to Popery, surrounded with, and more or less influenced by, the presence and power of Protestantism; nor to Protestantism under every sort of disadvantage, internal and external. But look at Romanism where it has unrestrained liberty to develop its true character, and see whether impurity does not there taint society to its core, pervading alike the highest and the lowest classes; and then look at Protestantism where it enjoys the same advantages, and see whether it be not marked by a comparatively high standard of social virtue. (7) To take pleasure in what is sinful and vicious for its own sake, and knowing it to be such, is the last and lowest stage of human recklessness (Ro 1:32). But (8) this knowledge can never be wholly extinguished in the breast of men. So long as reason remains to them, there is still a small voice in the worst of men, protesting, in the name of the Power that implanted it, "that they which do such things are worthy of death" (Ro 1:32).
The Pulpit Commentary
Being filled with all unrighteousness, [fornication], wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, backbiters, hated of God, despiteful (rather, insolent), proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection [implacable], unmerciful. Here not personal uncleanness only, but general and utter disregard of moral restraints and obligations (too prevalent, doubtless, at that time in civilized heathendom), is pointed out as the final judicial issue. The words used do not seem to be arranged on any exact system, but to have been written down as they occurred to the writer, being intended to be as comprehensive as possible. Among them those put above within brackets rest on weak authority. Πλεονεξία, translated here, as usually elsewhere, "covetousness," means generally "inordinate desire," not necessarily of riches; and St. Paul seems generally to use it with reference to inordinate lust (cf. Eph_4:19; Eph_5:3; Col_3:3; also 1Th_4:6 and 2Pe_2:14; and, for πλεονέκτης, Eph_5:5, The word θεοστυγεῖς, both from its formation (compare θεοφιλὴς and φιλόθεος, with other instances), and its ordinary use in classical Greek (it occurs here only in the New Testament) must certainly be taken to mean "God-hated," not "God-haters." It seems suggested here by the previous καταλάλους, being used commonly of the delatores who are known to have been a special pest of society at that period of Roman history. Alford quotes Tacitus, 'Ann.,' Eph_6:7, where they are called "Principi quidem grati, et Deo exosi;" also Philo, 'Ap Damascen.,' Διάβολοι καὶ θείας ἀποπέμπτοι χάριτος οἱ τὴν αὐτὴν ἐκέινω διαβολικὴν νοσοῦντες κακοτεχνίαν θεοστυγεῖς τε καὶ θεομισεῖς πάντη. In verse 31 the collocation of ἀσυνέτους and ἀσυνθέτους seems to have been suggested by similarity of sound, there being no apparent link of ideas. The latter word is rightly translated in the Authorized Version, as is also ἀσόνδους; ἀσυνθέτους being one who breaks treaties, "faithless;" ἀσπονδους, one who refuses to enter into a truce or treaty, "implacable."
Who (οἵτινες, with its usual significance, as before) knowing the judgment of God, that they which practise such things are worthy of death, not only do the same, but also have pleasure in them that practise them. In this concluding verse the main point of the whole argument, with which also it began (Rom_1:19), is repeated, viz. that all this sin was in spite of better knowledge—the original knowledge of God revealed, as above set forth, to the human race, and (as is implied further) an inward witness of conscience still remaining, however stifled, even in the most corrupt society. By ἄξιος θανάτου is not meant "deserving of capital punishment;" Divine judgment is evidently implied. There is no need to inquire what conception of future retribution the heathen themselves may be supposed to have had, or to have been capable of entertaining. St. Paul constantly denotes by θάνατος, in a general and comprehensive sense, the penal consequence of unatoned sin due to the Divine δικαιοσύνη (cf. Rom_6:21-23; Rom_8:6, etc.). It is to be observed that in the latter part of this verse the distinction between πράσσειν, meaning habitual practice, and ποιεῖν, is not shown in the Authorized Version. The evidence of the "reprobate mind" is not simply that such things are done occasionally under temptation, but that they are the habits of people's lives. And still more: such habits are not only participated in by those who have knowledge enough to perceive their guilt (αὐτὰ πποιοῦσιν), but even condoned and approved (συνευδοκοῦσι τοῖς πράσσουσι); there was no general protest or indignation in society against the prevalent abominations; and those familiar with the writers of the Augustan age must be well aware that this was so. Here we have the final proof of the prevalence of the ἀδόκιμος νοῦς, the climax of the picture of general moral degradation. "Ideo autem sic interpreter, quod video apostolum voluisse hic gravius aliquid et sceleratius ipsa vitioram perpetratione per-stringere. Id quale sit non intelligo, nisi referamus ad istam nequitiae summam, ubi miseri homines contra Dei justitiam, abjecta verecundia, vitiorum patrocinium suscipiunt" (Calvin).
Being filled with all unrighteousness, [fornication], wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, backbiters, hated of God, despiteful (rather, insolent), proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection [implacable], unmerciful. Here not personal uncleanness only, but general and utter disregard of moral restraints and obligations (too prevalent, doubtless, at that time in civilized heathendom), is pointed out as the final judicial issue. The words used do not seem to be arranged on any exact system, but to have been written down as they occurred to the writer, being intended to be as comprehensive as possible. Among them those put above within brackets rest on weak authority. Πλεονεξία, translated here, as usually elsewhere, "covetousness," means generally "inordinate desire," not necessarily of riches; and St. Paul seems generally to use it with reference to inordinate lust (cf. Eph_4:19; Eph_5:3; Col_3:3; also 1Th_4:6 and 2Pe_2:14; and, for πλεονέκτης, Eph_5:5, The word θεοστυγεῖς, both from its formation (compare θεοφιλὴς and φιλόθεος, with other instances), and its ordinary use in classical Greek (it occurs here only in the New Testament) must certainly be taken to mean "God-hated," not "God-haters." It seems suggested here by the previous καταλάλους, being used commonly of the delatores who are known to have been a special pest of society at that period of Roman history. Alford quotes Tacitus, 'Ann.,' Eph_6:7, where they are called "Principi quidem grati, et Deo exosi;" also Philo, 'Ap Damascen.,' Διάβολοι καὶ θείας ἀποπέμπτοι χάριτος οἱ τὴν αὐτὴν ἐκέινω διαβολικὴν νοσοῦντες κακοτεχνίαν θεοστυγεῖς τε καὶ θεομισεῖς πάντη. In verse 31 the collocation of ἀσυνέτους and ἀσυνθέτους seems to have been suggested by similarity of sound, there being no apparent link of ideas. The latter word is rightly translated in the Authorized Version, as is also ἀσόνδους; ἀσυνθέτους being one who breaks treaties, "faithless;" ἀσπονδους, one who refuses to enter into a truce or treaty, "implacable."
Who (οἵτινες, with its usual significance, as before) knowing the judgment of God, that they which practise such things are worthy of death, not only do the same, but also have pleasure in them that practise them. In this concluding verse the main point of the whole argument, with which also it began (Rom_1:19), is repeated, viz. that all this sin was in spite of better knowledge—the original knowledge of God revealed, as above set forth, to the human race, and (as is implied further) an inward witness of conscience still remaining, however stifled, even in the most corrupt society. By ἄξιος θανάτου is not meant "deserving of capital punishment;" Divine judgment is evidently implied. There is no need to inquire what conception of future retribution the heathen themselves may be supposed to have had, or to have been capable of entertaining. St. Paul constantly denotes by θάνατος, in a general and comprehensive sense, the penal consequence of unatoned sin due to the Divine δικαιοσύνη (cf. Rom_6:21-23; Rom_8:6, etc.). It is to be observed that in the latter part of this verse the distinction between πράσσειν, meaning habitual practice, and ποιεῖν, is not shown in the Authorized Version. The evidence of the "reprobate mind" is not simply that such things are done occasionally under temptation, but that they are the habits of people's lives. And still more: such habits are not only participated in by those who have knowledge enough to perceive their guilt (αὐτὰ πποιοῦσιν), but even condoned and approved (συνευδοκοῦσι τοῖς πράσσουσι); there was no general protest or indignation in society against the prevalent abominations; and those familiar with the writers of the Augustan age must be well aware that this was so. Here we have the final proof of the prevalence of the ἀδόκιμος νοῦς, the climax of the picture of general moral degradation. "Ideo autem sic interpreter, quod video apostolum voluisse hic gravius aliquid et sceleratius ipsa vitioram perpetratione per-stringere. Id quale sit non intelligo, nisi referamus ad istam nequitiae summam, ubi miseri homines contra Dei justitiam, abjecta verecundia, vitiorum patrocinium suscipiunt" (Calvin).
THE HOLY BIBLE
Romans
Chapter 1
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105