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Romans 1:1

Romans 1:1 in Multiple Translations

Paul, a servant of Christ Jesus, called to be an apostle, and set apart for the gospel of God—

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

Paul, a servant of Jesus Christ, an Apostle by the selection of God, given authority as a preacher of the good news,

This letter comes from Paul, a servant of Jesus Christ. I was called to be an apostle by God. God appointed me to announce the good news

Paul a seruant of Iesus Christ called to be an Apostle, put apart to preache the Gospel of God,

Paul, a servant of Jesus Christ, a called apostle, having been separated to the good news of God —

Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Good News of God,

Paul, a servant of Jesus Christ, called to be an apostle, separated to the gospel of God,

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

I, Paul, who serve Christ Jesus, am writing this letter. God chose me to be an apostle, and I was appointed by him {he appointed me} in order that I should proclaim ◄the good message/the gospel► that comes from him.

I am Paul, and this letter is from me. I work for Jesus Christ, and God picked me to be Jesus’s special worker, to go and tell people the good news that he will save them.

Study Highlights

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Berean Amplified Bible — Romans 1:1

BAB
Word Study

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Romans 1:1 Interlinear (Deep Study)

BIB
GRK παυλος δουλος ιησου χριστου κλητος αποστολος αφωρισμενος εις ευαγγελιον θεου
παυλος Paulos G3972 Paul Noun-NSM
δουλος doulos G1401 slave Noun-NSM
ιησου Iēsous G2424 Joshua Noun-GSM
χριστου Christos G5547 Christ Noun-GSM
κλητος klētos G2822 called Adj-NSM
αποστολος apostolos G652 apostle Noun-NSM
αφωρισμενος aphorizō G873 to separate Verb-RPP-NSM
εις eis G1519 toward Prep
ευαγγελιον euangelion G2098 gospel Noun-ASN
θεου theos G2316 God Noun-GSM
Greek Word Study

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Greek Word Reference — Romans 1:1

παυλος Paulos G3972 "Paul" Noun-NSM
Paul, originally named Saul, was a Roman apostle who wrote many letters in the New Testament, including Romans and 1 Corinthians. He is a key figure in the early Christian church.
Definition: Παῦλος, -ου, ὁ (Lat. Paulus), __1. Sergius Paulus: Act.13:7. __2. the Apostle Paul (cf. Σαῦλος): Act.13:9, and frequently throughout Ac., Rom.1:1, 1Co.1:1, al., 2Pe.3:15. (AS)
Usage: Occurs in 159 NT verses. KJV: Paul, Paulus See also: 1 Corinthians 1:1; Acts 20:37; Romans 1:1.
δουλος doulos G1401 "slave" Noun-NSM
This word also means a slave or servant, like in Romans 6:19 and Luke 1:38. It describes someone who is subject to another person or is in a state of subjection. This concept is about being under someone's control.
Definition: δοῦλος, -η, -ον, [in LXX, ὁ δ. nearly always for עֶבֶד; ὁ δ. chiefly for שִׁפְחָה ,אָמָה ;] __1. in bondage to, subject to: Rom.6:19. __2. As subst., ὁ, ἡ δ., a slave; __(a) fem., ἡ δ., a female slave, bondmaid (Cremer, 702; DB, iii, 215): Luk.1:38, 48 Act.2:18" (LXX) ; __(b) masc., ὁ δ., a slave, bond-man: Mat.8:9 18:23, al.; opposite to ἐλεύθερος, 1Co.7:22 12:13, Gal.3:28, Eph.6:8, Col.3:11, Rev.6:15 13:16 19:18; opposite to κύριος, δεσπότης, οἰκοδεσπότης, Mat.10:24 13:27, 28 Luk.12:46, Jhn.15:15, Eph.6:5, Col.3:22 4:1, al.; metaphorically, δ. Χριστοῦ, τοῦ Χρ., Ἰησοῦ Χρ., Rom.1:1, 1Co.7:22, Gal.1:10, Eph.6:6, Php.1:1, Col.4:12, Jas.1:1, 2Pe.1:1, Ju 1; δ. τ. θεοῦ, τ. κυρίου, Act.16:17, 2Ti.2:24, Tit.1:1, 1Pe.2:16, Rev.7:3 15:3; δ. πονηρός, ἀχρεῖος, κακός, Mat.18:32 24:48 25:26, 30, Luk.17:10 19:22; δ. ἁμαρτίας, Jhn.8:34, Rom.6:17, 20; τ. φθορᾶς, 2Pe.2:19. SYN.: διάκονος (q.V.), θεράπων, ὐπηρέτης (see DB, iii, 377; iv, 461, 469; DCG, i, 221; ii, 613; Cremer, 215, 702). (AS)
Usage: Occurs in 119 NT verses. KJV: bond(-man), servant See also: 1 Corinthians 7:21; Luke 20:11; 1 Peter 2:16.
ιησου Iēsous G2424 "Joshua" Noun-GSM
Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.
Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)
Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.
χριστου Christos G5547 "Christ" Noun-GSM
Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.
Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)
Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.
κλητος klētos G2822 "called" Adj-NSM
In the New Testament, this word means being called or invited by God, often for a special purpose or to salvation, as seen in Romans 1:1 and 1 Corinthians 1:1. It describes those chosen by God, like apostles and saints. This call is a divine appointment, setting them apart for a greater mission.
Definition: κλητός, -ή, -όν (καλέω), [in LXX for קָרָא, מִקְרָא, Exo.12:16, al. ;] called, invited (as to a banquet, Æsch., 1Sa 1:41, 3Ma.5:14); in NT, always of the Divine call; __(a) to some office: κ. ἀπόστολος, Rom.1:1, 1Co.1:1; __(b) to salvation: Rom.8:28, 1Co.1:24, Ju 1; κ. καὶ ἐκλεκτοὶ κ. πιστοί, Rev.17:14; in gosp. (not in pl., see: καλέω) disting. fr.ἐκλεκτός, Mat.20:16 (WH, txt., R, omit), Mat.22:14; κ. Ἰησοῦ Χρ., Rom.1:6; κ. ἅγιοι, saints by calling, Rom.1:7, 1Co.1:2.† (AS)
Usage: Occurs in 12 NT verses. KJV: called See also: 1 Corinthians 1:1; Matthew 22:14; Revelation 17:14.
αποστολος apostolos G652 "apostle" Noun-NSM
An apostle is a delegate or messenger of Jesus Christ, sent to spread the Gospel. The apostles were given special powers and authority by Jesus, as seen in Matthew 10:2 and 2 Corinthians 8:23.
Definition: ἀπόστολος, -ου, ὁ (ἀοστέλλω), [in LXX; 3Ki.14:6 A (שָׁלַח) * ;] __1. a fleet, an expedition (Dem.). __2. a messenger, one sent on a mission (Hdt., LXX, l.with, and π.; see M, Pr., 37 f.; MM, see word; M, Th., i, 2:7 and reff.): Jhn.13:16, 2Co.8:23 Php.2:25. __3. In NT, an Apostle of Christ __(a) with special ref. to the Twelve: Mat.10:2, Mrk.3:14, Luk.11:49, Eph.3:5, Rev.18:20, al., equality with whom is claimed by St. Paul, Gal.1:1, 11 ff, 1Ti.2:7, a1.; __(b) in a wider sense of prominent Christian teachers, as Barnabas, Act.14:14, apparently also Silvanus and Timothy, 1Th.2:6, and perhaps Andronicus and Junias (Junia?), Rom.16:7 (see ICC, in l); of false teachers, claiming apostleship: 2Co.11:5 11:13, Rev.2:2. (On the different uses of the term in NT, see Lit., Gal., 92-101; Cremer, 530; DB, i, 126; DCG, i, 105; Enc. Br., ii, 196 ff.) (AS)
Usage: Occurs in 80 NT verses. KJV: apostle, messenger, he that is sent See also: 1 Corinthians 1:1; Acts 8:14; 1 Peter 1:1.
αφωρισμενος aphorizō G873 "to separate" Verb-RPP-NSM
To separate means to set apart or divide from others, as seen in Acts 19:9 and Galatians 2:12. It can also mean to devote to a special purpose, like in Romans 1:1. This word is used to describe a process of setting boundaries or making distinctions.
Definition: ἀφ-ορίζω [in LXX (Cremer, 805 f.) for בָּדַל hi., סָגַר hi., נוּף hi., רוּם hi etc. ;] __(a) to mark off by boundaries from, separate from: with accusative, Act.19:9, Gal.2:12; id. before ἐκ (ἀπό), Mat.13:49 25:32 (MM, see word); of excom­munication, Luk.6:22. Pass., absol., 2Co.6:17; __(b) to set apart, devote to a special purpose (before εἰς): with accusative, Gal.1:15. Mid., Act.13:2, Rom.1:1 (DB, iii 588).† (AS)
Usage: Occurs in 9 NT verses. KJV: divide, separate, sever See also: 2 Corinthians 6:17; Galatians 2:12; Romans 1:1.
εις eis G1519 "toward" Prep
This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.
Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)
Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.
ευαγγελιον euangelion G2098 "gospel" Noun-ASN
The gospel, or good news, refers to the message of salvation through Christ, as in Mark 1:15 and Romans 1:16. This word describes the core of Christian teaching. It is the good news of God's love and redemption.
Definition: εὐαγγέλιον, -ου, τό [in LXX for בְּשׂוֹרָה, 2Ki.4:10 18:22 18:25 * ;] __1. in cl., __(a) a reward for good tidings (Hom.; pl., LXX, 2Ki.4:10); __(b) in pl., εὐ. θύειν, to make a thank-offering for good tidings (Xen., al.). __2. Later (Luc., Plut., al.), good tidings, good news; in NT of the good tidings of the kingdom of God and of salvation through Christ, the gospel: Mrk.1:15, Act.15:7, Rom.1:16, Gal.2:2, 1Th.2:4, al.; with genitive obj., τ. βασιλείας, Mat.4:23; τ. Χριστοῦ, Rom.15:19, al.; τ. κυρίου ἡμῶν Ἰησοῦ, 2Th.1:8; τ. υἱοῦ τ. θεοῦ, Rom.1:9; τ. δόξης τ. μακαρίου θεοῦ, 1Ti.1:11; τ. δόξης τ. Χριστοῦ, 2Co.4:4; of the author, τ. θεοῦ, Rom.15:16, al.; of the teacher, ἡμῶν, Rom.2:16, 2Co.4:3, 1Th.1:5, 2Ti.2:8; of the taught, τ. περιτομῆς, τ. ἀκροβυστίας, Gal.2:7; ἡ ἀλήθεια τοῦ εὐ., Gal.2:5, 14 Col.1:5; ἡ ἐλπὶς (πίστις) τοῦ εὐ., Col.1:23, Php.1:27 (see Cremer, 31 ff.; and on the later eccl. use of the word„ M, Th., 143 f.) (AS)
Usage: Occurs in 74 NT verses. KJV: gospel See also: 1 Corinthians 4:15; Galatians 1:11; 1 Peter 4:17.
θεου theos G2316 "God" Noun-GSM
This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.
Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)
Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

Study Notes — Romans 1:1

Show Verse Quote Highlights

Context — Paul Greets the Saints in Rome

Cross References

ReferenceText (BSB)
1 Acts 9:15 “Go!” said the Lord. “This man is My chosen instrument to carry My name before the Gentiles and their kings, and before the people of Israel.
2 Romans 15:16 to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit.
3 1 Corinthians 1:1 Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes,
4 Jeremiah 1:5 “Before I formed you in the womb I knew you, and before you were born I set you apart and appointed you as a prophet to the nations.”
5 Colossians 1:1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
6 Titus 1:1 Paul, a servant of God and an apostle of Jesus Christ for the faith of God’s elect and their knowledge of the truth that leads to godliness,
7 2 Corinthians 1:1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God in Corinth, together with all the saints throughout Achaia:
8 Romans 1:9 God, whom I serve with my spirit in preaching the gospel of His Son, is my witness how constantly I remember you
9 1 Corinthians 9:1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you yourselves not my workmanship in the Lord?
10 1 Timothy 1:1 Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,

Romans 1:1 Summary

[This verse tells us about Paul, who was a servant of Christ Jesus and was called to be an apostle, which means he was specially chosen by God to spread the gospel. Being a servant of Christ Jesus means putting God's will above our own, as Jesus taught in Matthew 16:24. Paul was dedicated to sharing the good news of salvation through Jesus Christ, and we can learn from his example by being more intentional about sharing our faith with others, as encouraged in Romans 10:15.]

Frequently Asked Questions

What does it mean to be a servant of Christ Jesus?

To be a servant of Christ Jesus means to be completely devoted to Him and His will, as seen in Paul's life, and as encouraged in Matthew 16:24, where Jesus calls His followers to deny themselves and follow Him.

What is the significance of being called to be an apostle?

Being called to be an apostle means to be chosen by God for a special role of leadership and ministry, as seen in Acts 1:21-22, where the apostles were chosen to replace Judas and continue Jesus' work.

What does it mean to be set apart for the gospel of God?

To be set apart for the gospel of God means to be dedicated to sharing the good news of salvation through Jesus Christ, as seen in Romans 10:15, where it says that those who preach the gospel are beautiful feet, bringing good news to those who need it.

How does this verse relate to Paul's ministry?

This verse introduces Paul's ministry and calling, which is further explained in verses like 1 Corinthians 1:1, where Paul again identifies himself as an apostle of Jesus Christ, and Galatians 1:15-16, where he describes his conversion and calling by God.

Reflection Questions

  1. What does it mean for me to be a servant of Christ Jesus in my daily life?
  2. How can I, like Paul, be set apart for sharing the gospel of God with those around me?
  3. What are some ways I can deny myself and follow Jesus, as He calls me to do in Matthew 16:24?
  4. How can I be more intentional about sharing the good news of salvation with others, as Paul was in his ministry?

Gill's Exposition on Romans 1:1

Paul, a servant of Jesus Christ,.... The name of the author of this epistle is Paul, who formerly was called Saul.

Jamieson-Fausset-Brown on Romans 1:1

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, The Salutation (Romans 1:1-7) Instead of the "greeting" [ chairein (G5463)] familiar to us in the

Matthew Poole's Commentary on Romans 1:1

ROMANS CHAPTER 1 Romans 1:1-7 Paul, commending to the Romans his calling, greets them, Romans 1:8-15 and professes his concern for, and desire of coming to see them. Romans 1:16,17 He shows that the gospel is for the justification of all mankind through faith. Romans 1:18-32 And having premised that sinners in general are obnoxious to God's wrath, he describes at large the corruption of the Gentile world. A servant of Jesus Christ, is a higher title than monarch of the world: several great emperors styled themselves Christ's vassals. He so calls himself, either in respect of his condition, which was common with him to all true Christians; or else in respect of his office. Of old, they who were in great offices were called the servants of God: see Joshua 1:1 Nehemiah 1:6 Psalms 132:10. Or else in respect of his singular and miraculous conversion: by reason of which, he thought himself so obliged to Christ, that he wholly addicted or devoted himself to his service. Called to be an apostle; appointed to that high office by the immediate call of Christ himself: see Galatians 1:1 Titus 1:3. The history of this call you have in Acts 9:15. Two things are couched in this phrase: 1. That he did not take this honour to himself, but was thereunto appointed and called of God. 2. That this apostolical dignity was not by any desert of his, but by grace only, and the free gift of him that calleth. It was formerly matter of admiration, and so it became a proverb in Israel: Is Saul also among the prophets? And we may say, with great astonishment, Is Saul also among the apostles? He that a little before had seen him doing what he is recorded to have done, Acts 26:10,11, would never have dreamed of any such thing. Separated; either from his mother's womb, in the purpose of God, Galatians 1:15; so Jeremiah of old, Jeremiah 1:5. Or else it may have respect to Acts 13:2, where the Holy Ghost did actually order he should be separated for the work to which he had called him. The Greek word, in both places, is the same. Or else it may respect the more immediate commission he had from Christ himself, Acts 9:15 26:16-18. Some think he alludes to the name of Pharisee, which is from separating: when he was a Pharisee, he was separated to the law of God; and now, being a Christian, he was separated to the gospel of God. Unto the gospel of God; that is, to the preaching and publishing of it. The gospel is sometimes called the gospel of God, as in this place; and sometimes the gospel of Christ, as in Romans 1:16: it is said to be the gospel of God, because he is the author of it, it is not a human invention; and it is said to be the gospel of Christ, because he is the matter and subject of it.

Trapp's Commentary on Romans 1:1

1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, Ver. 1. Paul] A little man, it should seem by his name (such as was James the Less, Mark 15:40): but as the Church of Philadelphia (discommended for nothing), though she had but a little strength, yet had a great door set open; and as Bethlehem was the least, and yet not the least among the princes of Judah; so was this apostle the last, 1 Corinthians 15:8; (and perhaps the least in stature), as one born out of due time. But God (who loves to be maximus in minimis the greatest in the least) had designed him to great services, and gifted him accordingly, so that he was no whit behind the very chiefest of the apostles, 2 Corinthians 11:5; and for painstaking, he laboured more abundantly than they all, 1 Corinthians 15:10. Hence Chrysostom calleth him insatiabilem Dei cultorem, an insatiable servant of Christ. And himself seems as insatiable a praiser of this apostle (the apostle he commonly nameth him "by an excellency"), for he hath written eight homilies in his commendation. And if any think he hath said too much, it is because either they have not read him, or cannot judge his worth. Qui tricubitalis caelos transcendit (as the same father saith), little though he were, yet he got above the heavens. A servant of Jesus Christ] This is a higher title than monarch of the world, as Numa, second king of Rome, could say. Constantinus, Valentinus, and Theodosius, three emperors, called themselves Vasallos Christi, the vassals of Christ, as Socrates reporteth. Revelation 3:9; Matthew 2:6; cf. Micah 5:2; 1 Corinthians 15:8. Grandior solet esse Deus in parvulis quam in magnis. In formicis maior anima quam in elephantis, in nanis quam in gigantibus. Aut illum non audierunt, aut iudicare non possunt, ut olim de Crasso et Antonio dixit. Cicero de Orat. τουθεουυπηρεσιανβασιλευεινενομιζεν. Plut.

Ellicott's Commentary on Romans 1:1

(1-7) In writing to the Romans, a Church to which he was personally unknown, and which might be supposed, so far as it was Jewish, to be prejudiced against him, the Apostle delivers with somewhat more than usual solemnity his credentials and commission. A divinely appointed minister of a system of things predicted by the prophets, and culminating in the revelation, divinely ordained and attested, of Jesus Christ, he greets the Roman Christians, themselves also divinely called. Note the repetition of terms signifying “calling,” “selection,” “determination in the counsels and providence of God;” as if to say: “I and you alike are all members of one grand scheme, which is not of human invention, but determined and ordained of God—the divine clue, as it were, running through the history of the world.” A solemn note is thus struck at the very commencement, and in what might have been regarded as the more formal part of the Epistle, by which the readers are prepared for the weighty issues that are to be set before them.

Adam Clarke's Commentary on Romans 1:1

THE EPISTLE OF PAUL THE APOSTLE TO THE ROMANS. -Year of the Constantinopolitan AEra of the World, 5566. -Year of the Alexandrian AEra of the World; 5560. -Year of the Antiochian AEra of the World, 5550. -Year of the Julian Period, 4768. -Year of the Usherian AEra of the World, 4062. -Year of the two hundred and ninth Olympiad, 2. -Year from the building of Rome, according to the Roman account, 811. -Year of the AEra of the Seleucidae, 370. -Year of the Caesarean AEra of Antioch, 106. -Year of the Julian AEra, 103. -Year of the Spanish AEra, 96. -Year from the birth of Christ, 62. -Year of the vulgar AEra of Christ's nativity, 58. -Year of the Dionysian Period, or Easter Cycle, 59. -Year of the Grecian Cycle of nineteen years, 2, or the first embolismic. -Year of the Jewish Cycle of nineteen years, 18. -Year of the Solar Cycle, 11. -Dominical Letter, A. -Epact, or the Moon's age at the commencement of the year, 11. -Jewish Passover, Saturday, March 25. -Easter Sunday, March 26. -Year after Bissextile, or Leap-year, 2. -Year of the reign of the Emperor Nero Caesar, 5. -Year of Claudius Felix, the Jewish Governor, 6. -Year of the reign of Vologesus, king of the Parthians, 9. -Year of Caius Numidius Quadratus, Governor of Syria, 8. -High Priest of the Jews, Joseph. -Consuls, Nero Augustus the third time, and Valerius Messala. CHAPTER I. St. Paul shows the Romans his Divine call to the apostleship, and for what end he was thus called, 1-6. His salutation to the Church at Rome, and his commendation of their faith, 7, 8. His earnest desire to see them, that he might impart to them some spiritual gifts, 9-15. His description of the Gospel of Christ, 16, 17. The crimes and profligacy of the Gentile world, which called aloud for the judgments of God, 18-32. PRELIMINARY OBSERVATIONS. DIFFERENT interpreters have divided this epistle into certain parts or divisions, by which they suppose its subject and matter may be the better understood. Some of these divisions have been mentioned in the preceding preface. The epistle contains three grand divisions. I. The PREFACE, Romans 1:1-17. II. The TRACTATION, or setting forth of the main subject, including two sections: 1. Dogmatic, or what relates to doctrine. 2. Paraenetic, or what relates to the necessity and importance of the virtues and duties of the Christian life. The dogmatic part is included in the first eleven chapters, the grand object of which is to show that eternal salvation cannot be procured by any observance of the Jewish law, and can be hoped for only on the Christian scheme; for by the works of the law no man can be justified; but what the law could not do, in that it was weak through the flesh, God has accomplished by sending his Son into the world, who, becoming an offering for sin, condemned sin in the flesh.

Cambridge Bible on Romans 1:1

Ch. Romans 1:1-7. Greeting1. Paul] On the name, see Introduction, i. § 2.a servant] Strictly, a bondservant. So Philippians 1:1; Titus 1:1; James 1:1; 2 Peter 1:1; Judges 1. For exposition of the word see Romans 6:18-19, with 1 Corinthians 6:19-20; Titus 2:14 (where “a peculiar people” means “a people of possession”). The Christian is his Lord’s bondsman (1) as purchased, (2) as self-surrendered. St Paul thus describes himself before the mention of his special, apostolic, branch of bondservice. This Epistle is the earliest in which St Paul uses the word in the exordium.of Jesus Christ] Cp. Romans 14:18; 1 Corinthians 7:22; Ephesians 6:6, &c. To St Paul the Divine Son, as truly as the Father, is his absolute Master and Possessor.—The sacred Name and Title (Jesus, Christ,) occur together in the Gospels five times, in the Acts often, in the Epistles perpetually.—It is most important to remember that Christ is merely the Greek version of the Hebrew Messiah (Anointed). As used in Scripture, it thus constantly refers back to O. T. prophecy, and to the truth (uttered by Messiah Himself, John 4:22,) that “salvation is of the Jews.”called] At his conversion. Cp. 1 Corinthians 1:1. For the terms of the call see Acts 26:17-18. This call is distinct from the call to be a Christian, on which see Romans 1:6-7; Romans 8:28; 1 Corinthians 1:24.an apostle] Lit. an envoy, missionary; in Gospels and Acts, always in the special sense of an immediate Delegate from the Saviour. In Romans 16:7, the sense is, perhaps, more extended[31]; so, too, Philippians 2:25 (where E. V. “messenger”). St Paul needed often to insist on the fact and rights of his apostleship. 1 Corinthians 9:1-2; 2 Corinthians 12:12; Galatians 1:1. [31] But see note there.separated] For the special work of an Apostle. This was (1) in God’s sure purpose (Galatians 1:15-16; cp. Jeremiah 1:5); (2) at his conversion (Acts 9:15); (3) at Antioch (Acts 13:2; “separate me, &c.”).the gospel of God] The Message of Good sent from God and revealing Him. So Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:2, &c. In a special sense it is the Gospel of Christ, in whom alone is the true revelation of God (Matthew 11:27; John 17:3).

Barnes' Notes on Romans 1:1

Paul - The original name of the author of this Epistle was “Saul.” Acts 7:58; Acts 7:1; Acts 8:1, etc. This was changed to Paul (see the note at Acts 13:9), and by this name he is generally known in the New Testament.

Whedon's Commentary on Romans 1:1

Exordium and Thesis, Romans 1:1-17.The Exordium consists of three parts: the superscription, (Romans 1:1-7,) the direct address, (Romans 1:8-17,) closing with the introduction of the thesis.1.

Sermons on Romans 1:1

SermonDescription
Derek Prince The Call of God - Part 1 by Derek Prince In this sermon, the speaker emphasizes the importance of responding to God's call and making commitments to Him. He shares his own experience of speaking at Pacific Asia Christian
Kathryn Kuhlman Your Bible Insists on a Spirit Filled Life by Kathryn Kuhlman In this sermon, the speaker emphasizes the importance of living a spirit-filled life as instructed in the Bible. He criticizes those who mimic the ways of the devil and compromise
Paul Washer Who's Slave Are You? by Paul Washer In this sermon, the preacher emphasizes the importance of prioritizing our duties to family and church over extracurricular activities. He encourages listeners to lay down their li
Alan Redpath Pt 8 the Drawing of the Net by Alan Redpath In this sermon, the preacher emphasizes the importance of the parable of the net in the sea. He highlights the lessons to be learned from this parable, such as the authority for ma
Zac Poonen (Secret of Paul's Authority) 1. Paul Was a Bondslave by Zac Poonen In this sermon, the speaker emphasizes the importance of living as a bond slave to Jesus Christ. He uses the example of the apostle Paul, who considered himself a bon slave of Jesu
Art Katz The Eternal Gospel by Art Katz In this sermon, the speaker addresses the decline of the proclamation of the gospel and the need to revive its true meaning. He emphasizes the importance of understanding the conne
Paul Washer God's Will for Slaves by Paul Washer In this sermon, the speaker focuses on Romans 1:1 and emphasizes the importance of understanding our calling as Christians. He highlights the significance of being a servant of God

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