Romans 1:14

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Romans 1:14 in Multiple Translations

Berean Standard Bible BSB

I am obligated both to Greeks and non-Greeks, both to the wise and the foolish.

King James Version KJV

I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

American Standard Version ASV

I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish.

Bible in Basic English BBE

I have a debt to Greeks and to the nations outside; to the wise and to those who have no learning.

Free Bible Version FBV

For I have an obligation to work for both the civilized and the uncivilized, both the educated and the uneducated.

Geneva Bible 1599 GNV

I am detter both to the Grecians, and to the Barbarians, both to the wise men and vnto the vnwise.

Young's Literal Translation YLT

Both to Greeks and to foreigners, both to wise and to thoughtless, I am a debtor,

World English Bible WEB

I am debtor both to Greeks and to foreigners, both to the wise and to the foolish.

Noah Webster Bible WBS

I am debtor both to the Greeks, and to the barbarians, both to the wise, and to the unwise.

Douay-Rheims 1899 DRV

To the Greeks and to the barbarians, to the wise and to the unwise, I am a debtor;

Translation for Translators T4T

I feel obliged to proclaim the gospel to all non-Jewish people, specifically to people who know the Greek language and culture and to those who do not know it, to people who are educated and to those who are uneducated.

Plain English Version PEV

I’ve got to tell God’s word to all sorts of people. I have to tell it to people that have my culture, and to people that have other cultures. I have to tell it to people that can think good and to people that can’t think good. I have to tell everybody God’s word.

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Berean Amplified Bible — Romans 1:14

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 1:14 Interlinear (Deep Study)

BIB

GRK ελλησιν τε και βαρβαροις σοφοις τε και ανοητοις οφειλετης ειμι

ελλησιν Hellēn G1672 Greek, Gentile Noun-DPM

τε te G5037 and/both Particle

και kai G2532 and Conj

βαρβαροις barbaros G915 barbarian Adj-DPM

σοφοις sophos G4680 wise Adj-DPM

τε te G5037 and/both Particle

και kai G2532 and Conj

ανοητοις anoētos G453 foolish Adj-DPM

οφειλετης opheiletēs G3781 debtor Noun-NSM

ειμι eimi G1510 to be Verb-PAI-1S

Greek Word Study

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Greek Word Reference — Romans 1:14

ελλησιν Hellēn G1672 "Greek, Gentile" Noun-DPM

A Greek person or Gentile is what this word refers to, describing someone who is not Jewish. In Romans 1:16 and 1 Corinthians 1:22, it is used to describe those who are not part of the Jewish faith, but are still loved by God.

Definition: Ἕλλην, -ηνος, ὁ [in LXX: Jol.3:6, Zec.9:13 (יָוָן), etc.; 1Ma.1:19, al. * ;] a Greek; opposite to βάρβαρος, Rom.1:14; usually in ΝΤ of Greek Gentiles, opposite to Ἰουδαῖοι: Jhn.7:35, Act.11:29 14:1 16:1, 3 18:4 19:19, 17 20:21 21:28 Rom.1:16 2:9-10 3:9 10:12, 1Co.1:22 1:24 10:32 12:13, Gal.2:3 3:28, Col.3:11; of proselytes, Jhn.12:29, Act.17:4.† (AS)

Usage: Occurs in 26 NT verses. KJV: Gentile, Greek See also: 1 Corinthians 1:22; Acts 20:21; Romans 1:14.

τε te G5037 "and/both" Particle

A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.

Definition: τέ, enclitic copulative particle (= Lat. -que as καί = and, ac, atque, not very frequently in NT, more than two-thirds of the occurrences being in Ac. __1. τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (BL, §77, 8): Mat.28:12, Jhn.4:42, Act.2:33, 37 40 10:22 11:21, al. __2. Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Act.26:16 Rom.14:8), as well . . . as also, both . . . and: Luk.12:45, Act.1:1 15:9, 21:30, al.; τὲ . . . δέ, and . . . and, Act.19:2; τὲ γάρ . . . ὁμοίως δὲ καί, Rom.1:26, 27. (AS)

Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

βαρβαροις barbaros G915 "barbarian" Adj-DPM

A barbarian is someone who is not Greek, often referring to foreigners who speak a different language. In the Bible, it appears in Acts 28:2 and Romans 1:14. This term can also imply being brutal or rude.

Definition: βάρβαρος, -ον (prob. onomatop., descriptive of unintelligible sounds), [in LXX: Ps 113 (114):1 (לעז), Eze.21:31 (36) (בּער), 2Ma.2:21 4:25 10:4, 3Ma.3:24 * ;] barbarous, barbarian, strange to Greek language and culture (and also, after the Persian war, with the added sense of brutal, rude): Act.28:2, 4 Rom.1:14, 1Co.14:11, Col.3:11 (see Lft., in l., and Notes, 249).† (AS)

Usage: Occurs in 5 NT verses. KJV: barbarian(-rous) See also: 1 Corinthians 14:11; Acts 28:4; Romans 1:14.

σοφοις sophos G4680 "wise" Adj-DPM

Wise means having good judgment or being skilled, as seen in Romans 16:19 and 1 Corinthians 3:10, and can apply to people or God.

Definition: σοφός, -ή, -όν [in LXX chiefly for חָכָם ;] skilled, clever, wise, whether in handicraft, the affairs of life, the sciences or learning: Rom.16:19, 1Co.3:10; of the learned, Rom.1:14, 22, 1Co.1:19-20 1:26-27 3:18-20; of Jewish teachers, Mat.11:25, Luk.10:21; Christian, Mat.23:34; of those endowed with practical wisdom, 1Co.6:5, Eph.5:15, Jas.3:13; of God, Rom.16:27; compar., τ. μωρὸν τ. θεοῦ σοφώτερον, 1Co.1:25.† SYN.: συνετός, φρόνιμος (see: σοφία, SYN.) (AS)

Usage: Occurs in 21 NT verses. KJV: wise See also: 1 Corinthians 1:19; 1 Timothy 1:17; James 3:13.

τε te G5037 "and/both" Particle

A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.

Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ανοητοις anoētos G453 "foolish" Adj-DPM

This word means foolish or unintelligent, used in Luke 24:25 and Romans 1:14 to describe those who lack understanding.

Definition: ἀ-νόητος, -ον (ἀ- neg., νοητός; νοέω), [in LXX: Pro.17:28 (אֱוִיל), Sir.42:8, al. ;] __1. not thought on, not understood (Hom., Plat.). __2. not understanding, foolish (Hdt., al., LXX): Luk.24:25, Rom.1:14, Gal.3:1, 3, 1Ti.6:9, Tit.3:3 (Cremer, 438, 790; MM, VGT, see word).† SYN.: ἀσύνετος (see Tr., Syn., § LXXv) (AS)

Usage: Occurs in 6 NT verses. KJV: fool(-ish), unwise See also: 1 Timothy 6:9; Luke 24:25; Romans 1:14.

οφειλετης opheiletēs G3781 "debtor" Noun-NSM

A debtor is someone who owes something, like money or a favor, and can also refer to someone who has sinned against God. Jesus used this term in Matthew 6:12. In the Bible, debtors are often seen as people who need forgiveness.

Definition: ὀφειλέτης, -ου, ὁ (ὀφείλω), a debtor: with genitive (of the amount), Mat.18:24. Metaphorical, of obligation or duty in general, with reference to favours received or injury done, etc.: Mat.6:12, Rom.1:14 8:12 15:27, Gal.5:3; of sinners, in relation to God (= Heb. חַיָּב; cf. Sir (Heb.8:5) (6)), Luk.13:4.† (AS)

Usage: Occurs in 7 NT verses. KJV: debtor, which owed, sinner See also: Galatians 5:3; Matthew 18:24; Romans 1:14.

ειμι eimi G1510 "to be" Verb-PAI-1S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

Study Notes — Romans 1:14

Show Verse Quote Highlights

Context
Cross References
Romans 1:14 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 1:14
Jamieson-Fausset-Brown on Romans 1:14
Matthew Poole's Commentary on Romans 1:14
Trapp's Commentary on Romans 1:14
Ellicott's Commentary on Romans 1:14
Adam Clarke's Commentary on Romans 1:14
Cambridge Bible on Romans 1:14
Barnes' Notes on Romans 1:14
Whedon's Commentary on Romans 1:14
Sermons on Romans 1:14

Context — Unashamed of the Gospel

12that is, that you and I may be mutually encouraged by each other’s faith. 13I do not want you to be unaware, brothers, how often I planned to come to you (but have been prevented from visiting until now), in order that I might have a harvest among you, just as I have had among the other Gentiles.

14I am obligated both to Greeks and non-Greeks, both to the wise and the foolish.

15That is why I am so eager to preach the gospel also to you who are in Rome. 16I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 9:16–23	Yet when I preach the gospel, I have no reason to boast, because I am obligated to preach. Woe to me if I do not preach the gospel! If my preaching is voluntary, I have a reward. But if it is not voluntary, I am still entrusted with a responsibility. What then is my reward? That in preaching the gospel I may offer it free of charge, and so not use up my rights in preaching it. Though I am free of obligation to anyone, I make myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), to win those under the law. To those without the law I became like one without the law (though I am not outside the law of God but am under the law of Christ), to win those without the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, so that I may share in its blessings.
2	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.
3	Colossians 3:11	Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free, but Christ is all and is in all.
4	Acts 22:21	Then He said to me, ‘Go! I will send you far away to the Gentiles.’”
5	Acts 26:17–18	I will rescue you from your own people and from the Gentiles. I am sending you to them to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those sanctified by faith in Me.’
6	James 3:17–18	But the wisdom from above is first of all pure, then peace-loving, gentle, accommodating, full of mercy and good fruit, impartial, and sincere. Peacemakers who sow in peace reap the fruit of righteousness.
7	Romans 12:16	Live in harmony with one another. Do not be proud, but enjoy the company of the lowly. Do not be conceited.
8	2 Corinthians 11:19	For you gladly tolerate fools, since you are so wise.
9	Acts 13:2–4	While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.” And after they had fasted and prayed, they laid their hands on them and sent them off. So Barnabas and Saul, sent forth by the Holy Spirit, went down to Seleucia and sailed from there to Cyprus.
10	Isaiah 35:8	And there will be a highway called the Way of Holiness. The unclean will not travel it— only those who walk in the Way— and fools will not stray onto it.

Romans 1:14 Summary

[Paul is saying that he feels a strong responsibility to tell everyone about Jesus, no matter who they are or where they come from, as we see in Romans 1:14. This is because he believes that the gospel is the power of God for salvation, as he writes in Romans 1:16. He wants to share this good news with all people, just like Jesus commanded in Matthew 28:19. By following Paul's example, we can also share the love of Christ with those around us.]

Frequently Asked Questions

What does Paul mean by being obligated to both Greeks and non-Greeks?

Paul is expressing his sense of responsibility to share the gospel with all people, regardless of their cultural background, as seen in Romans 1:14, and this is in line with Jesus' command in Matthew 28:19 to make disciples of all nations.

How does Paul's statement relate to his ministry?

Paul's obligation to preach the gospel to all people, including the wise and the foolish, drives his missionary work, as he writes in Romans 1:15, and is motivated by his desire to see people saved, as stated in Romans 1:16.

What is the significance of Paul mentioning the wise and the foolish?

By mentioning the wise and the foolish, Paul is emphasizing that the gospel is for everyone, regardless of their intellectual or social status, and that it is the power of God for salvation, as he states in Romans 1:16, which is similar to what is written in 1 Corinthians 1:27.

How can we apply Paul's sense of obligation to our own lives?

As followers of Christ, we can apply Paul's sense of obligation by recognizing our own responsibility to share the gospel with those around us, as commanded in Matthew 28:19-20, and being mindful of our role in God's plan to reach all people, as described in Acts 1:8.

Reflection Questions

What are some ways I can share the gospel with people from different cultural backgrounds in my daily life?
How can I, like Paul, cultivate a sense of obligation to preach the gospel to those around me?
What are some obstacles that might prevent me from sharing the gospel, and how can I overcome them, as Paul did in his ministry?
In what ways can I demonstrate the love and compassion of Christ to both the wise and the foolish in my community?
How can I pray for opportunities to share the gospel, and for the courage to do so, as Paul did in his letters to the churches?

Gill's Exposition on Romans 1:14

I am a debtor both to the Greeks, and to the Barbarians,.... The meaning is, that he was obliged by the call he had from God, the injunction that was laid upon him by him, and the gifts with which he

Jamieson-Fausset-Brown on Romans 1:14

I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

Matthew Poole's Commentary on Romans 1:14

I am debtor; as being obliged by virtue of my calling, and as being intrusted by God with talents to that purpose. You are not beholden to me for this desire, as if it were an arbitrary favour, for it is my bounden duty. Both to the Greeks, and to the Barbarians; i.e. to all nations, which he divides into these two sorts, Greeks and Barbarians. The Jews he mentions not, because he was the doctor of the Gentiles. Both to the wise, and to the unwise; by these he understands particular persons among the Greeks and Barbarians, for there were among either of them some wise, and some unwise. The gospel is adapted to all sorts of persons, whether wise or simple.

Trapp's Commentary on Romans 1:14

14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. Ver. 14. I am debtor] Because intrusted with talents for that purpose, 1 Corinthians 9:16. It might more truly be said of Paul than it was of Cato, that he did- toti natum se credere mundo, believe himself born for a common good (Lucan); or, than it was said to Bucer by his physicians, Non sibi se, sed multorun utilitati esse natum, that he was born for the benefit of many. (Melch. Adam.)

Ellicott's Commentary on Romans 1:14

(8-17) The Apostle congratulates the Romans on the good report of them that he had heard. He had long and earnestly desired to visit them in person. Yes, even in Rome he must preach the gospel—of which he is not ashamed, but proud. It is fraught with nothing less than salvation itself alike to Jew and Gentile. In it is revealed that great plan or scheme of God by which man is made just before Him. To the modern reader who does not make an effort to enter into the mind of the Apostle, the language of these verses, may seem too high-pitched for the occasion. It is not easy to realise the intensity with which St. Paul felt on what in any degree, however small, affected the spiritual life of those who acknowledged the same Master that he did. He had few of those petty distractions that we have. The whole force of his rich and impressible nature was concentrated upon this one subject; and his expressions reflect the state of tension in which he felt himself to be. Thus it is that they take a solemnity and earnestness to which an ordinary correspondence would not attain.

Adam Clarke's Commentary on Romans 1:14

Verse 14. I am a debtor both to the Greeks, and to the barbarians] It has been remarked before that all the nations of the earth, themselves excepted, were termed barbarians by the Greeks. See the origin of the word barbarous in the note on Acts 28:2. The apostle considers himself, by his apostolical office and call, under obligation to preach the Gospel to all people, as far as the providence of God might open his way; for this is implied in the Divine commission:-Go ye into all the world, and preach the Gospel to every creature-to the wise and the unwise; to the learned and cultivated as well as to the unlearned and uncultivated. This evidently appears to be the import of the terms.

Cambridge Bible on Romans 1:14

14. I am debtor] i.e. “I owe it to them to impart to them the Gospel.” See 1 Corinthians 9:16-17; where St Paul speaks as a “dispenser” or “steward” of the Gospel, who is absolutely bound (“it is laid on me”) to give the “portion of food in due season” to those whom he can reach.the Greeks, and to the Barbarians] A familiar division of mankind. Barbarus originally meant “a speaker of an unintelligible tongue;” then, in Greek, the speaker of a language not Greek. Thus the Romans were as much barbari as the Scythians; and indeed in the older Latin writers we find the word used by themselves, with reference to their own language, as a sort of synonym for “non-Greek.” But when Rome more and more added culture to power the word was practically restricted to nations other than Greek and Latin, and so probably here. The word “Greeks” (Hellenes), in such contrasts as this, had come, by St Paul’s time, to include Romans. Every educated Roman was trained in Greek speech and literature. Some of the “Roman” Christians were no doubt true Hellenes, and, as a body, evidently, they understood Greek. See Introd. ii. § 2.the wise, and to the unwise] Practically, the cultured and the uneducated. He contemplates literary hearers on one side, and on the other rude tribes, and peasantry and workmen, and women and children. The word rendered “unwise” is a strong one; elsewhere (e.g. Luke 24:25; Galatians 3:1; Titus 3:3;) rendered “fools,” “foolish,” or the like. Here the Apostle probably uses it as from the point of view of the “wise:”—“those whom the philosopher would think to be mind-less.”

Barnes' Notes on Romans 1:14

I am debtor - This does not mean that they had conferred any favor on him, which bound him to make this return, but that he was under obligation to preach the gospel to all to whom it was possible.

Whedon's Commentary on Romans 1:14

14. Debtor—Christ had, by granting him grace and apostleship, brought him under an infinite indebtedness, which he was obliged to pay off to the world needing a like salvation.

Sermons on Romans 1:14

	Sermon	Description
	Eternity by Leonard Ravenhill	The sermon transcript discusses the urgency of preaching the gospel of the kingdom in every land before the glorious day of the son of Manuel's appearance. It emphasizes the need t
	I Am Under Obligation by Paul Washer	In this sermon, the preacher emphasizes the eternal journey of discovering the beauties and excellencies of God in Jesus Christ. He explains that eternal life begins when one comes
	Through the Bible - 2 Kings by Zac Poonen	In this sermon, the speaker emphasizes the importance of fulfilling our debt of love towards one another, as stated in Romans 13:8. He highlights the idea that we owe it to others
	Apostle Paul's Preaching - Part 3 by Leonard Ravenhill	This sermon emphasizes the passion and obsession required in preaching, highlighting the need for deep spiritual experiences and a heart that weeps for the congregation. It discuss
	Apostle Paul's Preaching - Part 2 by Leonard Ravenhill	This sermon emphasizes the power of faith and surrender to God, using the example of Paul's imprisonment and how his testimony impacted even those in high positions. It challenges
	He That Winneth Souls by John R. Rice	This sermon emphasizes the importance of winning souls, highlighting the seven sins of those who do not engage in soul-winning. It discusses the disobedience to the Great Commissio
	Paul's Passion and Preaching - Part 4 by Leonard Ravenhill	This sermon emphasizes the importance of faithfulness and obedience over achievements or years lived. It discusses the need for constant spiritual growth and being filled with the