--- title: "Romans 1 - Study King James Bible with calvins commentary on the bible" description: "Read Romans 1 with calvins commentary on the bible commentary. 1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2 (Which he had promised afore by his prophets in the holy s" image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg" url: "https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/romans/1" --- [ Read](/kjv/romans/1)[ Commentary](/study/romans/1)[ Interlinear](/interlinear/romans/1) Audio 1 Paul, a servant of Jesus Christ, called *to be* an apostle, separated unto the gospel of God, 2 (Which he had promised afore by his prophets in the holy scriptures,) 3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; 4 And declared *to be* the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: 5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 6 Among whom are ye also the called of Jesus Christ: 7 To 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. 8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 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 always in my prayers; 10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 That is, that I may be comforted together with you by the mutual faith both of you and me. 13 Now 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. 14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16 For 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. 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed *it* unto them. 20 For 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: 21 Because 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. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 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 recompence of their error which was meet. 28 And 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; 29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 Who 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. [Acts 28](/study/acts/28) [Romans 2](/study/romans/2) ## Commentary To verse 1 **1.***Paul, etc.* (11) — With regard to the word Paul, as it is a subject of no such moment as ought to detain us, and as nothing can be said which has not been mentioned by other expounders, I should say nothing, were it not proper to satisfy some at small expense without being tedious to others; for the subject shall be despatched in a very few words. They who think that the Apostle attained this name as a trophy for having brought Sergius, the proconsul, to the faith of Christ, are confuted by the testimony of Luke, who shows that he was so called before that time. ([Acts 13:7](/kjv/acts/13/7).) Nor does it seem probable to me, that it was given him when he was converted to Christ; though this idea so pleased [Augustine ], that he took occasion refinedly to philosophize on the subject; for he says, that from a proud Saul he was made a very little (*parvulum* (12)) disciple of Christ. More probable is the opinion of [Origen ], who thought that he had two names; for it is not unlikely to be true, that his name, Saul, derived from his kindred, was given him by his parents to indicate his religion and his descent; and that his other name, Paul, was added, to show his right to Roman citizenship; (13) they would not have this honor, then highly valued, to be otherwise than made evident; but they did not so much value it as to withhold a proof of his Israelitic descent. But he has commonly taken the name Paul in his Epistles, and it may be for the following reasons: because in the churches to which he wrote, it was more known and more common, more acceptable in the Roman empire, and less known among his own nation. It was indeed his duty to avoid the foolish suspicion and hatred under which the name of a Jew then labored among the Romans and in their provinces, and to abstain from inflaming the rage of his own countrymen, and to take care of himself. *A servant of Jesus Christ, etc.* — He signalizes himself with these distinctions for the purpose of securing more authority to his doctrine; and this he seeks to secure by two things — first, by asserting his call to the Apostleship; (14) and secondly, by showing that his call was not unconnected with the Church of Rome: for it was of great importance that he should be deemed an Apostle through God’s call, and that he should be known as one destined for the Roman Church. He therefore says, that he was a *servant* of Christ, and called to the office of an Apostle, thereby intimating that he had not presumptuously intruded into that office. He then adds, that he was *chosen*, (selectum — selected, (15)) by which he more fully confirms the fact, that he was not one of the people, but a particular Apostle of the Lord. Consistently with this, he had before proceeded from what was general to what was particular, as the Apostleship was an especial service; for all who sustain the office of teaching are to be deemed Christ’s servants, but Apostles, in point of honor, far exceed all others. But the *choosing* for the gospel, etc., which he afterwards mentions, expresses the end as well as the use of the Apostleship; for he intended briefly to show for what purpose he was called to that function. By saying then that he was servant of Christ, he declared what he had in common with other teachers; by claiming to himself the title of an Apostle, he put himself before others; but as no authority is due to him who willfully intrudes himself, he reminds us, that he was appointed by God. Then the meaning is, — that Paul was a servant of Christ, not any kind of servant, but an Apostle, and that by the call of God, and not by presumptuous intrusion: then follows a clearer explanation of the Apostolic office, — it was ordained for the preaching of the Gospel. For I cannot agree with those who refer this call of which he speaks to the eternal election of God; and who understand the separation, either that from his mother’s womb, which he mentions in [Galatians 1:15](/kjv/galatians/1/15), or that which Luke refers to, when Paul was appointed for the Gentiles: but I consider that he simply glories in having God as the author of his call, lest any one should think that he had through his own rashness taken this honor to himself. (16) We must here observe, that all are not fitted for the ministry of the word; for a special call is necessary: and even those who seem particularly fitted ought to take heed lest they thrust themselves in without a call. But as to the character of the Apostolic and of the Episcopal call, we shall consider it in another place. We must further observe, that the office of an Apostle is the preaching of the gospel. It hence appears what just objects of ridicule are those dumb dogs, who render themselves conspicuous only by their mitre and their crook, and boast themselves to be the successors of the Apostles! The word, *servant*, imports nothing else but a minister, for it refers to what is official. (17) I mention this to remove the mistake of those who too much refine on this expression and think that there is here to be understood a contrast between the service of Moses and that of Christ. (11) “The inscription of the Pauline Epistles,” says [Turrettin ], “is according to the manner of the ancients, both Greeks and Romans. They were wont to prefix their name; and to those to whom they wrote they added their good wishes.” We have an example in [Acts 23:26](/kjv/acts/23/26). — *Ed.* (12) Thereby expressing the meaning of Paulus, which in Latin is little. “Paul,” says the quaint [Elnathan Parr ], “as signifies little, and indeed not unfitly, for he is reported to have been low in stature, and to have had a very small voice,” which is thought to have been objected to him in [2 Corinthians 10:10](/kjv/2-corinthians/10/10) — *Ed.* (13) Most writers agree in this view, regarding *Saul* as his Hebrew name and *Paul* as his Roman name. — *Ed.* (14) “A called Apostle — vocatus apostolus— κλητὸς απόστολος; ” our version is, “called *to be* an Apostle”. Most consider “called” here in the sense of chosen or elected, “a chosen Apostle.” Professor [Stuart ] observes, thatκλητὸς in the writings of Paul has always the meaning of efficient calling, and signifies not only the invited, but the effectually invited. He refers to [1 Corinthians 1:1](/kjv/1-corinthians/1/1); compared with [Galatians 1:15](/kjv/galatians/1/15) He was an Apostle by a call, or as [Beza ] renders it, “by the call *of God* — ex *Dei* vocatione apostolus.” The meaning is the same as what he himself expresses it in [Galatians 1:1](/kjv/galatians/1/1). [Turrettin ] renders it, “Apostolus vocatione divina — an Apostle by divine vocation.” The difference between “a called Apostle” and “called to be an Apostle,” is this, that the first conveys the idea that he obeyed the call, and the other does not. — *Ed.* (15)Αφωρισμένος separated, set apart; “segregatus,” *Vulgate*; “separatus, [Beza ]. “The Pharisees,” says [Leigh ], “were termedἀφωρισμένος we may English them *Separatists:* they separated themselves to the study of the law, in which respect they might be calledἀφωρισμένος εἰς τὸν νόμον, separated to the law. In allusion to this, saith [Drusius ], the Apostle is thought to have styled himself, [Romans 1:1](/kjv/romans/1/1), ἀφωρισμένον εἰς ἐυαγγέλιον, separated unto the Gospel, when he was called from being a Pharisee to be a preacher of the Gospel.” *Separated* is the word adopted both by [Doddridge ] and [Macknight ], as well as by our own version. — *Ed.* (16) Some combine the four separations. “Set apart in the eternal counsel of God, and from his mother’s womb, [Galatians 1:15](/kjv/galatians/1/15), and by the special commandment of the Holy Ghost, [Acts 13:2](/kjv/acts/13/2), confirmed by constitution of the Church, [Acts 13:3](/kjv/acts/13/3); [Galatians 2:9](/kjv/galatians/2/9).” — *Parr*. But the object here seems to have been that stated by [Calvin ] : nor is it just or prudent to connect any other idea with the word except that which the context requires; for to do so only tends to create confusion. — *Ed.* (17) Moses, Joshua, David, Nehemiah, etc., where, in a similar sense, called servants; and also our Savior. 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