Romans
You will find a study on Romans here in the future. Thanks for your patience.
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Rom 1:1 Paul, a servant of Jesus Christ, a called apostle, separated to the gospel of God
Rom 1:2 (which He had promised beforehand through His prophets in the Holy Scriptures),
Rom 1:3 about His Son, Jesus Christ our Lord, who was made of the seed of David according to the flesh,
Rom 1:4 who was marked out the Son of God in power, according to the Spirit of holiness, by the resurrection from the dead;
Rom 1:5 by whom we have received grace and apostleship, to obedience to the faith among all nations, for His name;
Rom 1:6 among whom you also are the called-out ones of Jesus Christ:
Paul - The original name of the author of this Epistle was “Saul.” Act_7:58; Act_7:1; Act_8:1, etc. This was changed to Paul and by this name he is generally known in the New Testament. The reason why he assumed this name is not certainly known. It was, however, in accordance with the custom of the times. The name Saul was Hebrew; the name Paul was Roman. In addressing a letter to the Romans, he would naturally make use of the name to which they were accustomed, and which would excite no prejudice among them. The ancient custom was to begin an epistle with the name of the writer, as Cicero to Varro, etc. We record the name at the end. It may be remarked, however, that the placing the name of the writer at the beginning of an epistle was always done, and is still, when the letter was one of authority, or when it conferred any special privileges. Thus, in the proclamation of Cyrus Ezr_1:2, “Thus saith Cyrus, king of Persia,” etc.; see also Ezr_4:11; Ezr_7:12. “Artaxerxes, king of kings, unto Ezra the priest,” etc. Dan_4:1. The commencement of a letter by an apostle to a Christian church in this manner was especially proper as indicating authority.
A servant - This name was what the Lord Jesus himself directed His disciples to use, as their general appellation; Mat_10:25; Mat_20:27; Mar_10:44. And it was the customary name which they assumed; Gal_1:10; Col_4:12; 2Pe_1:1; Jud_1:1; Act_4:29; Tit_1:1; Jam_1:1. The proper meaning of this word servant, ??????? doulos, is slave, one who is not free. It expresses the condition of one who has a master, or who is at the control of another. It is often, however, applied to courtiers, or the officers that serve under a king: because in an eastern monarchy the relation of an absolute king to his courtiers corresponded nearly to that of a master and a slave. Thus, the word is expressive of dignity and honor; and the servants of a king denote officers of a high rank and station. It is applied to the prophets as those who were honored by God, or especially entrusted by him with office; Deu_34:5; Jos_1:2; Jer_25:4. The name is also given to the Messiah, Isa_42:1, “Behold my servant in whom my soul delighteth,” etc.; Isa_53:11, “shall my righteous servant justify many.” The apostle uses it here evidently to denote his acknowledging Jesus Christ as his master; as indicating his dignity, as especially appointed by him to his great work; and as showing that in this Epistle he intended to assume no authority of his own, but simply to declare the will of his master, and theirs.
Called to be an apostle - This word called means here not merely to be invited, but has the sense of appointed. It indicates that he had not assumed the office himself, but that he was set apart to it by the authority of Christ himself. It was important for Paul to state this,
(1) Because the other apostles had been called or chosen to this work Joh_15:16, Joh_15:19; Mat_10:1; Luk_6:13; and,
(2) Because Paul was not one of those originally appointed.
It was of consequence for him therefore, to affirm that he had not taken this high office to himself, but that he had been called to it by the authority of Jesus Christ. His appointment to this office he not infrequently takes occasion to vindicate; 1Co_9:1, etc.: Gal_1:12-24; 2Co_12:12; 1Ti_2:7; 2Ti_1:11; Rom_11:13.
An apostle - One sent to execute a commission. It is applied because the apostles were sent out by Jesus Christ to preach his gospel, and to establish his church; Mat_10:2 note; Luk_6:13 note.
Separated - The word translated “separated unto,” ????????? aphorizo?, means to designate, to mark out by fixed limits, to bound as a field, etc. It denotes those who are “separated,” or called out from the common mass; Act_19:9; 2Co_6:17. The meaning here does not materially differ from the expression, “called to be an apostle,” except that perhaps this includes the notion of the purpose or designation of God to this work. Thus, Paul uses the same word respecting himself; Gal_1:15, “God, who separated me from my mother’s womb, and called me by his grace,” that is, God designated me; marked me out; or designed that I should be an apostle from my infancy. In the same way Jeremiah was designated to be a prophet; Jer_1:5.
Unto the gospel of God - Designated or designed by God that I should make it “my business” to preach the gospel. Set apart to this, as the special, great work of my life; as having no other object for which I should live. For the meaning of the word “gospel,” see the note at Mat_1:1. It is called the gospel of God because it is his appointment; it has been originated by him, and has his authority. The function of an apostle was to preach the gospel Paul regarded himself as separated to this work. It was not to live in splendor, wealth, and ease, but to devote himself to this great business of proclaiming good news, that God was reconciled to people in his Son. This is the sole business of all ministers of “religion.”
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Rom 1:7 to all those who are in Rome, beloved of God, called to be saints. Grace to you and peace from God our Father and the Lord Jesus Christ.
Rom 1:8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.
Rom 1:9 For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you
Rom 1:10 always in my prayers, making request if by any means now at length I might have a prosperous journey by the will of God to come to you.
Rom 1:11 For I long to see you, so that I may impart to you some spiritual gift, to you for the establishing of you.
Rom 1:12 And this is to be comforted together with you by our mutual faith, both yours and mine.
Rom 1:13 But I would not have you ignorant, brothers, that oftentimes I purposed to come to you, and was kept back until the present; that I might have some fruit among you also, even as among other nations.
Rom 1:14 I am debtor both to the Greeks and to the foreigners, both to the wise and to the unwise.
Rom 1:15 So, as much as is in me lies, I am ready to preach the gospel to you who are at Rome also.
Rom 1:16 For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to everyone who believes, to the Jew first and also to the Greek.
Rom 1:17 For in it the righteousness of God is revealed from faith to faith, as it is written, “The just shall live by faith.”
Rom 1:7
To all that be in Rome - That is, to all who bear the Christian name. Perhaps he here included not only the church at Rome, but all who might have been there from abroad. Rome was a place of vast concourse for foreigners; and Paul probably addressed all who happened to be there.
Beloved of God - Whom God loves. This is the privilege of all Christians. And this proves that the persons whom Paul addressed were “not” those merely who had been invited to the external privileges of the gospel. The importance of this observation will appear in the progress of these notes.
Called to be saints - So called, or influenced by God who had called them, as to become saints. The word “saints,” ??????? hagioi, means those who are holy, or those who are devoted or consecrated to God. The radical idea of the word is what is separated from a common to a sacred use, and answers to the Hebrew word, ????? qadowsh. It is applied to any thing that is set apart to the service of God, to the temple, to the sacrifices, to the utensils about the temple, to the garments, etc. of the priests, and to the priests themselves. It was applied to the Jews as a people separated from other nations, and devoted or consecrated to God, while other nations were devoted to the service of idols. It is also applied to Christians, as being a people devoted or set apart to the service of God. The radical idea then, as applied to Christians, is, that “they are separated from other men, and other objects and pursuits, and consecrated to the service of God.” This is the special characteristic of the saints. And this characteristic the Roman Christians had shown. For the use of the word, as stated above, see the following passages of scripture; Luk_2:23; Exo_13:2, Rom_11:16; Mat_7:6; 1Pe_1:16; Act_9:13; 1Pe_2:5; Act_3:21, Eph_3:5; 1Pe_2:9; Phi_2:15; 1Jo_3:1-2.
Grace - This word properly means “favor.” It is very often used in the New Testament, and is employed in the sense of benignity or benevolence; felicity, or a prosperous state of affairs; the Christian religion, as the highest expression of the benevolence or favor of God; the happiness which Christianity confers on its friends in this and the future life; the apostolic office; charity, or alms; thanksgiving; joy, or pleasure; and the benefits produced on the Christian’s heart and life by religion - the grace of meekness, patience, charity, etc., “Schleusner.” In this place, and in similar places in the beginning of the apostolic epistles, it seems to be a word including all those blessings that are applicable to Christians in common; denoting an ardent wish that all the mercies and favors of God for time and eternity, blended under the general name grace, may be conferred on them. It is to be understood as connected with a word implying invocation. I pray, or I desire, that grace, etc. may be conferred on you. It is the customary form of salutation in nearly all the apostolic epistles; 1Co_1:3; 2Co_1:2; Gal_1:3; Eph_1:2; Phi_1:2; Col_1:2; 1Th_1:1; 2Th_1:2; Phm_1:3.
And peace - Peace is the state of freedom from war. As war conveys the idea of discord and numberless calamities and dangers, so peace is the opposite, and conveys the idea of concord, safety, and prosperity. Thus, to wish one peace was the same as to wish him all safety and prosperity. This form of salutation was common among the Hebrews. Gen_43:23, “peace to you! fear not;” Jdg_6:23; Jdg_19:20; Luk_24:36. But the word “peace” is also used in contrast with that state of agitation and conflict which a sinner has with his conscience. and with God. The sinner is like the troubled sea, which cannot rest, Isa_57:20. The Christian is at peace with God through the Lord Jesus Christ, Rom_5:1. By this word, denoting reconciliation with God, the blessings of the Christian religion are often described in the scriptures, Rom_8:6; Rom_14:17; Rom_15:13; Gal_5:22; Phi_4:7. A prayer for peace, therefore, in the epistles, is not a mere formal salutation, but has a special reference to those “spiritual” blessings which result from reconciliation with God through the Lord Jesus Christ.
From God our Father - The Father of all Christians. He is the Father of all his creatures, as they are his offspring, Act_17:28-29. He is especially the Father of all Christians, as they have been “begotten by him to a lively hope,” have been adopted into his family, and are like him; Mat_5:45; 1Pe_1:3; 1Jo_5:1; 1Jo_3:1-2. The expression here is equivalent to a prayer that God the Father would bestow grace and peace on the Romans. It implies that these blessings proceed from God, and are to be expected from him.
And the Lord Jesus Christ - From him. The Lord Jesus Christ is especially regarded in the New Testament as the Source of peace, and the Procurer of it; see Luk_2:14; Luk_19:38, Luk_19:42; Joh_14:27; Joh_16:33; Act_10:36; Rom_5:1; Eph_2:17. Each of these places will show with what propriety peace was invoked from the Lord Jesus. From thus connecting the Lord Jesus with the Father in this place, we may see,
(1) That the apostle regarded him as the source of grace and peace as really as he did the Father.
(2) he introduced them in the same connection, and with reference to the bestowment of the same blessings.
(3) if the mention of the Father in this connection implies a prayer to him, or an act of worship, the mention of the Lord Jesus implies the same thing, and was an act of homage to him.
(4) all this shows that his mind was familiarized to the idea that he was divine.
No man would introduce his name in such connections if he did not believe that he was equal with God; compare Phi_2:2-11. It is from this incidental and unstudied manner of expression, that we have one of the most striking proofs of the manner in which the sacred writers regarded the Lord Jesus Christ.
These seven verses are one sentence. They are a striking instance of the manner of Paul. The subject is simply a salutation to the Roman church. But at the mention of some single words, the mind of Paul seems to catch fire, and go burn and blaze with signal intensity. He leaves the immediate subject before him, and advances some vast thought that awes us, and fixes us in contemplation, and involves us in difficulty about his meaning, and then returns to his subject. This is the characteristic of his great mind; and it is this, among other things, that makes it so difficult to interpret his writings.
Matthew Henry.
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Rom 1:8
First - In the first place, not in point of importance, but before speaking of other things, or before proceeding to the main design of the Epistle.
I thank my God - The God, whom I worship and serve. The expression of thanks to God for his mercy to them was suited to conciliate their feelings, and to prepare them for the truths which he was about to communicate to them. It showed the deep interest which he had in their welfare; and the happiness it would give him to do them good. It is proper to give thanks to God for his mercies to others as well as to ourselves. We are members of one great family, and we should make it a subject of thanksgiving that he confers any blessings, and especially the blessing of salvation, on any mortals.
Through Jesus Christ - The duty of presenting our thanks to God “through” Christ is often enjoined in the New Testament, Eph_5:20; Heb_13:15; compare Joh_14:14. Christ is the mediator between God and human beings, or the medium by which we are to present our prayers and also our thanksgivings. We are not to approach God directly, but through a mediator at all times, depending on him to present our cause before the mercy-seat; to plead for us there; and to offer the desires of our souls to God. It is no less proper to present thanks in his name, or through him, than it is prayer. He has made the way to God accessible to us, whether it be by prayer or praise; and it is owing to “his” mercy and grace that “any” of our services are acceptable to God.
For you all - On account of you all, that is, of the entire Roman church. This is one evidence that that church then was remarkably pure. How few churches have there been of whom a similar commendation could be expressed.
That your faith - “Faith” is put here for the whole of religion, and means the same as your piety. Faith is one of the principal things of religion; one of its first requirements; and hence, it signifies religion itself. The readiness with which the Romans had embraced the gospel, the firmness with which they adhered to it, was so remarkable, that it was known and celebrated everywhere. The same thing is affirmed of them in Rom_16:19, “For your obedience is come abroad unto all men.”
Is spoken of - Is celebrated, or known. They were in the capital of the Roman Empire; in a city remarkable for its wickedness; and in a city whose influence extended everywhere. It was natural, therefore, that their remarkable conversion to God should be celebrated everywhere. The religious or irreligious influence of a great city will be felt far and wide, and this is one reason why the apostles preached the gospel so much in such places.
Throughout the whole world - As we say, everywhere; or throughout the Roman Empire. The term “world” is often thus limited in the scriptures; and here it denotes those parts of the Roman Empire where the Christian church was established. All the churches would hear of the work of God in the capital, and would rejoice in it; compare Col_1:6, Col_1:23; Joh_12:19. It is not improper to commend Christians, and to remind them of their influence; and especially to call to their mind the great power which they may have on other churches and people. Nor is it improper that great displays of divine mercy should be celebrated everywhere, and excite in the churches praise to God.
Matthew Henry’s Comentary