Romans 1

Righteousness is the great subject of the Epistle—the righteousness of God, producing righteousness in man. It is this that gives the Gospel the Divine power of which he speaks (i. 16, 17).

In the first chapter, St. Paul shows the need of humanity for redemption and for righteousness. He gives a terrible picture of pagan life, which is confirmed by a study of the great Latin dramatists. But his Gospel is one for Jews and Gentiles alike, and hence he shows how the Jew also needs redemption and righteousness. That the law cannot save is the theme of ii. 17–29, and of iii. and iv. “By the deeds of the law shall no flesh be justified in His sight” (iii. 20). But the righteousness of God provides a way of redemption for man (iii. 22, 25), “the redemption that is in Christ Jesus” (iii. 24). This leads up to the great doctrine of justification by faith (v. 1), in which the practical comfort and encouragement are at once shown (v. 2–5).

The climax, reasoned yet passionate, enthusiastic, convinced and convincing, is reached in the second part of the eighth chapter (18–39). Here, too, comes in the comfort for men and women who were facing death for the Gospel’s sake. “Who shall separate us from the love of Christ?” (ver. 35).

And then comes the great passage which Lightfoot and Hort regard as in some sense the heart of the Epistle (ix.–xi.). It is the passage which shows that the Gospel is a message both for Jew and Gentile (ix. 8, 24, 25, 30; x. 12, 13; xi. 11, 12, 32).

Some writers of to-day contrast unfavourably the teaching of St. Paul with that of Christ, but a careful study of chapters xii.–xv. shows how very fully the apostle had imbibed the spirit and enforces the teaching of the Saviour (see especially xii. 14, 15, 17, 20; xiii. 6, 8–10; xiv. 14; xv. 3). Christ was the very heart and centre of his thought, of his life, of his teaching (xv. 18).

The closing chapter shows his deep affection and solicitude for his friends at Rome, his grateful remembrance of kindnesses shown to him, and his desire that the little company of Christians should preserve unity amongst themselves. The same confidence in his message and in the final triumph of the Gospel is to be noted in the end as in the beginning of the Letter. “The God of peace shall bruise Satan under your feet shortly” (xvi. 20). “To Him that is of power to stablish you according to my Gospel, and the preaching of Jesus Christ” (xvi. 25).

1 separated unto the gospel of God. That is, set apart by God’s choice and call as a preacher of the gospel (Acts ix. 15; Gal. i. 15; cp. Jer. i. 5).

2 by (or, through) his prophets. Including all (Acts iii. 22–24) who had been Divinely authorised to record God’s promises and their own expectation of the Messiah, in the Old Testament. The apostle thus reminds his Roman brethren (who, though mostly Gentiles, had learned the Mosaic law before they had heard the gospel) that the gospel was the fulfilment of the hopes which the ancient Scriptures had held out.

3 concerning His Son, etc. Our Lord is here set forth as the subject of ancient promise and of “the gospel of God.” As to His lower nature (“the flesh”; see John i. 14, and note). He “was made” of David’s royal race; and as to His higher nature, which is essentially Divine and therefore spiritual (see John iv. 24, and note). He was marked out “with power” as the Son of God. Pearson (On the Creed, Art. ii.) shows that the original here means more than “declared.” “Thus was He defined or constituted, and appointed to be the Son of God,” etc. This interpretation of “the spirit of holiness,” as referring to Christ’s Divine nature, rather than to the Third Person of the Trinity, seems most in accordance with the general thought of the passage. The resurrection was the proof, evidence, or seal of His Divine Sonship.

5 for obedience to the faith. R.V. reads, “unto obedience of faith,” i.e., “obedience springing from faith,” which seems more accurately to represent the original: see xvi. 26. The words indicate the purpose of his apostleship—“to win men to obedience” (Weymouth).

6 the called of Jesus Christ. Or, as R.V., “called to be Jesus Christ’s.” Not merely invited, but made partakers of the blessing which Jesus Christ bestows: see 1 Cor. vii. 17, 18, 21; Heb. iii. 1.

7 called [to be] saints. Not only by external profession (see Acts ix. 32, etc.), but also by the cultivation of spirituality and holiness (see Col. i. 12, etc.).

Grace to you and peace. “Grace” is the favour of God; and “peace” all the blessedness which flows from that favour. The Lord Jesus is, equally with the Father, the source of both these blessings.

8 through Jesus Christ. Thanksgiving is acceptable only when it is prompted by the Spirit of Christ, and offered in reliance on the mediation of Christ (Eph. v. 20). Every one of Paul’s Epistles, except that to the Galatians, begins with language of conciliation, if not of commendation.

throughout the whole world. “Everywhere.” “Spoken of” is emphatic. R.V., “proclaimed.” Cp. 1 Thess. i. 8.

9. God is my witness. Such solemn declarations, indicative of the warmth of his religious sympathies, are not infrequent in Paul’s writings (see 2 Cor. i. 23; Gal. i. 20; Phil. i. 8).

whom I serve with my spirit. Rather, “whom I worship in my spirit.” Paul’s was no formal worship, but the spiritual service of one whose whole heart was engaged in spreading the gospel.

10 have a prosperous journey. R.V., “be prospered,” i.e., be favoured by the arrangements of Divine Providence, so as to be able to come. But how different the realisation of his wish from what he had anticipated! (Acts xxviii. 14).

11 some spiritual gift. The word charisma, “gift,” applies in the apostle’s writings to both the ordinary and the extraordinary effects of Divine grace. For the former see v. 15; vi. 23; for the latter, xii. 6; 1 Cor. xii. 4, 31.

12 that I may be comforted together with you, etc. Rather, as R.V., “that I with you may be comforted in you, each of us by the other’s faith,” i.e., I by your faith, and you by mine. With the most winning modesty, and in the spirit of true sympathy, Paul refers to his own dependence on the communion of saints for instruction and comfort.

13. Now. Rather, “But.”

oftentimes. See Acts xix. 21; Rom. xv. 22-24. Had these plans been fulfilled at the time, the Roman church would no doubt have been greatly edified; but the universal church would have missed a great benefit. To Paul’s thwarted desire we owe, under God, this Epistle.

was let. “Let” is the old English word for “hindered.” What were the particular hindrances we are not informed. In the course of the apostle’s travels his plans were frustrated, sometimes by the various openings that offered for preaching the gospel in other countries (xv. 22), sometimes by special Divine interpositions (Acts xvi. 6, 7), once at least by opposition so malignant that it could only be attributed to Satan (1 Thess. ii. 18).

14. I am debtor, etc. He felt his personal obligation to seek the good of every man whom he could reach.

Barbarians. See note on Acts xxviii. 2; see also 1 Cor. xiv. 11. No differences in race or in mental endowment set aside this great obligation.

15 to you that are at Rome also. The Romans, now the masters of the “Greeks,” were classed under this appellation. The implied thought here seems to be that Rome, with all its majesty, power, tyranny, the wonders of its art, the culture of its schools, did not deter the apostle. Hence the next verse.

16. For I am not ashamed, etc. Far from being “ashamed of the gospel,” the apostle gloried (Gal. vi. 14) in its evident Divine origin and authority, displayed in forms of “power.” Power was Rome’s special boast: Paul seems therefore to fix on this one characteristic of the gospel, as embodying a moral and spiritual force greater than all other forms of might—a power to save, an influence adapted to all mankind; its results being secured through the exercise of simple faith. In this verse is the summary of the whole Epistle.

to the Jew first, etc. To the Jews in the first instance, and then to the Greeks, or the Gentiles in general: see Luke xxiv. 47; Acts iii. 26; xiii. 46. “Jews and Gentiles” was the Jewish, as “Greeks and Barbarians” was the Greek expression for all mankind.

17. For therein is the (or, a) righteousness of God revealed. The reason why the gospel is powerful in saving men from God’s wrath (18) is, that it reveals “a righteousness of God by faith.” The gospel is here spoken of as revealing “a righteousness of God.” The law had made known the Divine righteousness, His holiness, His retributive justice; but the gospel further shows how this righteousness may become ours; in other words, God’s METHOD OF JUSTIFICATION.

from faith to faith. “Depending on faith and tending to produce faith” (Weymouth). In faith the Christian life begins, by faith it is maintained, and faith is its consummation. “Faith” here includes not only the intellectual reception of the doctrines of the gospel, but also practical trust in the Saviour.

The just shall live by faith. Paul appeals to Hab. ii. 4 (on which see note) in proof of the importance of faith. The words, as quoted by the apostle, may mean, “The just shall live (i.e., be kept safe and happy) by faith”; or, “The just by faith (i.e., he that is accepted through faith) shall live.” In either way the quotation shows the paramount importance of faith; but the former is more accordant with the Old Testament passage both in Heb. and LXX. It was these words of Habbakuk that helped to open the eyes of Luther. “Straightway I felt as if I were born anew,” he writes.

18 the wrath of God. “The wrath of God” is His holy displeasure against sin, with His determination to punish it. These are being “revealed from heaven,” i.e., made known throughout the whole course of the Divine government. The statement thus stands in striking antithesis with that which closes the preceding paragraph. A “wrath of God is being revealed”: as well as a “righteousness of God.” The one meets the other; and to understand adequately the meaning of “salvation,” it is requisite to apprehend both.

ungodliness and unrighteousness. “Ungodliness”—a wrong state of heart towards God. “Unrighteousness”—the neglect of practical virtue.

who hold the truth. Rather, “who hinder or suppress” (R.V., “hold down the truth”); not allowing what they know of it to have its due influence (21, 28). Truth repressed by sinful living is soon forgotten or perverted: op. John vii. 17.

19 that which may be known of God. Or, “that which is known of God (by the light of nature and of human reason and consciousness, in distinction from revelation) is manifested to them,” by testimony of the visible world (20), as well as from the constitution of their own nature (ii. 15).

20 the invisible things of Him, etc. God’s being and perfections in themselves invisible, are yet seen, and ever have been seen since the world was created, being recognised in His works: op. Acts xiv. 17.

21 because that, when they knew God, etc. It

22. Professing themselves to be wise, etc. While making high pretensions to wisdom (as did their sages and philosophers), they manifested the greatest folly.

23 changed. Instead of “changed into,” this should be rendered “exchanged for”; and so in ver. 25. They exchanged “the truth of God for a lie” (see ver. 25; Jer. xvi. 19), i.e., the true idea of the glorious and eternal God for images of His creatures.

24 gave them up, etc. Properly, “gave them up to uncleanness in the lusts of their own hearts.” What Paul here presents as the judicial act of God in His moral government, he affirms in Eph. iv. 18, 19 to be the heathen’s own act, for “they have given themselves over unto lasciviousness,” etc.; see note on Matt. xiii. 14.

25 who changed. The word here rendered “who” indicates the reason of what has been said; as R.V., “for that they changed”: see Acts xvii. 11; James iv. 14. And so in ver. 32.

more than the Creator. Better, as R.V., “rather than the Creator,” implying the exclusion of God from their reverence and worship; at the thought of which Paul expresses his horror by an ascription of praise to God.

27 recompence. This sensuality, with all its physical, mental, and moral evils, is repeatedly and emphatically (24, 26, 28) declared to be an inevitable consequence, and a just penalty, of men’s (“error” or) departure from God.

28 as they did not like, etc. Because they reprobated the knowledge of God (23-25). He gave them up to a reprobate mind, which showed itself in deeds not “convenient,” i.e., not fit or proper, including all the vices named in vers. 29-31. The writings of contemporary Greek and Latin authors show that this dark picture of the morals of the heathen world is by no means too deeply coloured. See Storrs: The Moral Evidence of Christianity; Leland, On the Necessity of Divine Revelation; Tholuck, On Heathenism; and Döllinger, The Gentile and the Jew. This is equally correct as a portraiture of the heathen in the present day.

29 whisperers. The “whisperers” are secret maligners as distinguished from “backbiters,” who are rather public slanders.

30 haters of God. Or, “hateful to God.”

31 without natural affection. Self-divested of the affection naturally existing between all near relatives, whether by blood or by marriage.

32 knowing the judgement of God, etc. The climax of depravity. They know God’s sentence of death—the severest punishment—for such sins, yet they commit them. And, more shamelessly still, they applaud and encourage others who commit them. Many a wicked man will condemn in others what he practises himself. To applaud it betokens a conscience utterly deadened.

accusing, or even defending them": i.e., their moral judgements and reasonings, represented as in mutual discussion, either condemned or defended their conduct.