Romans 1 — Newell's Commentary on Romans, Hebrews and Revelation & KJV Study Bible

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

(Which he had promised afore by his prophets in the holy scriptures,)

Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

Among whom are ye also the called of Jesus Christ:

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.

First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

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;

Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

That is, that I may be comforted together with you by the mutual faith both of you and me.

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.

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

So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

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.

For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

Because that which may be known of God is manifest in them; for God hath shewed it unto them.

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:

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.

Professing themselves to be wise, they became fools,

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.

Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

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.

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:

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.

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;

Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

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 Romans 2

Commentary

CHAPTER 1

Apostolic Introduction. Romans 1:1-7.

Personal Greetings, and Expressions of Desire to See and to Preach to Saints in Rome. Romans 1:8-15.

Great Theme of the Epistle: The Gospel the Power of God,--Because of the By-Faith-Righteousness Revealed Therein. Romans 1:16-17.

The World's Danger: God's Wrath Revealed Against Human Sin. Romans 1:18-20.

The awful Course of Man's Sin, and Man's Present State, Related and Described. Romans 1:21-32.

1 Paul, a bondservant of Jesus Christ, a called apostle, separated unto God's good news, 2 which He before promised through His prophets in (the) holy Scriptures, 3 concerning His Son: who was born of David's seed according to the flesh, 4 who was declared the Son of God with power according to the Spirit of holiness, by resurrection of the dead,--Jesus Christ our Lord, 5 through whom we received grace and apostleship, for obedience of faith among all the nations for His name's sake; 6 among whom are ye also,--called as Jesus Christ's: 7 to all those who are in Rome beloved of God, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

Verse 1:

PAUL--We see Paul's name standing alone here--no Silas, Timothy or other brother with him. For Paul is himself Christ's apostle unto the Gentiles, the declarer, as here in Romans, of the gospel for this dispensation. Also, in revealing the heavenly character, calling, and destiny of the Church as the Body and Bride of Christ, and as God's House, as in Ephesians, Paul stands alone. When essential doctrines and directions are being laid down, no one is associated with the apostle in the authority given to him,

We dare not glory in a man, not even in Paul, whose life and ministry are by far the most remarkable of those of any human being. [ Paul, being really the least, is the greatest of men! The Lord Jesus said, "Among those born of women there hath not arisen a greater than John the Baptist." But He added immediately, "Yet he that is lesser in the Kingdom of heaven is greater than he." (Matthew 11:11). Paul names himself "less than the least of all saints," speaking in the Spirit. When John the Baptist speaks of the place he had, it was, as "the friend of the Bridegroom"; but Paul, of his work, as that of espousing and presenting the saints as a chaste virgin to Christ"! We cannot conceive of a higher honor, than that given to this very least of Christ's bondservants,-- to present His Church to Him; as we believe it will be given Paul to do, at the Marriage of the Lamb! (Revelation 19:6-9; 2 Corinthians 11:2)] Yet our Lord Jesus said: "He that receiveth whomsoever I send receiveth Me; and he that receiveth Me receiveth him that sent Me" (John 13:20). And Paul was especially sent to us Gentiles. At the first council of the Church, recorded in Acts 15, "They who were of repute" (in the church in Jerusalem), said Paul, "saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision" (Galatians 2:7).

Throughout church history, to depart from Paul has been heresy. To receive Paul's gospel and hold it fast, is salvation,--"By which (gospel) ye are saved, if ye hold fast the very word I preached unto you" (1 Corinthians 15:1; 1 Corinthians 15:2 margin),

A bondservant of Jesus Christ--Paul was bondservant before he was apostle. Saul of Tarsus' first words, as he lay in the dust in the Damascus road, blinded by the glory of Christ's presence, were, "Who art thou, Lord?" And when there came the voice, "I am Jesus of Nazareth, whom thou persecutest," his next words were, "What shall I do, Lord?"--instant, utter surrender! It is deeply instructive to mark that although our Lord said, "No longer do I call you bondservants, but friends"; yet, successively, Paul, James, Peter, Jude and John (Revelation 1:1), name themselves bondservants (Greek; douloi),--and that with great delight! It is the "service of perfect freedom"--deepest of all devotions, that of realized redemption and perfected love. [It would be well also here, regarding Paul, to apply Mark 10:43; Mark 10:44 : "Whosoever would become great among you, shall be your minister." The Greek word for "minister" here is the one we translate elsewhere "deacon" (diakonos); but verse 44 goes further and deeper: "And whosoever would be first among you, shall be servant of all." Here the Greek word is the one always used for a slave under bondage--doulos. And so we find Paul saying to the Corinthians: "We preach not ourselves, but Christ Jesus as Lord, and ourselves as your bondservants far Jesus' sake . . . Though I was free from all men, I brought myself under bondage to all (verb form of doulos: literally, I became bondslave to all), that I might gain the more . . . I will most gladly spend and be spent out for your souls." (2 Corinthians 4:5; 1 Corinthians 9:19; 2 Corinthians 12:15, Gr.). No other apostle calls himself "slave of all": Paul got the first place, by our Lord's own word,--not that any who choose to be slaves of all for Christ's sake may not he associated with Paul! Rut he is "less than the least," even yet! No wonder, then, that we find Paul speaking with an authority from the Lord such as no other apostle uses. Moses (who had authority in Israel) was "meek above all the men an the face of the earth." The Lord Jesus Himself is seen, when the Kingdom is handed over to Him, as a Lamb that had been slain (Revelation 5:6) is ever "meek and lowly in heart." Thus Paul says, "I am nothing . . . I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God." (Here, by the way, was sovereign grace! Christ's choosing His greatest enemy to be His greatest apostle!)]

Paul next names himself a called apostle, or "apostle by calling." Three times in these first seven verses the word "called" occurs, and three times more in the Epistle this great word is written: Romans 8:28, Romans 8:30 (twice) (Romans 8:28, Romans 8:30). Compare Paul's three other uses of the word: 1 Corinthians 1:2; 1 Corinthians 1:9; 1 Corinthians 1:24; and Jude's: Judges 1:1; and the one other occurrence: Revelation 17:14. "Called" means designated and set apart by an action of God to some special sphere and manner of being and of consequent activity. In the sixth verse of our chapter, the saints are described in the words "called as Jesus Christ's." They were given to Him by the Father (John 17), and connected with Him before their earth-history: "chosen in Him before the foundation of the world"; and in the seventh verse we read that they are "called as saints," or "saints by calling," which does not at all mean that they were invited to become saints--a Romish doctrine! But that they were saints by divine sovereign calling; holy ones, having been washed in Christ's blood; and having been created in Christ Jesus. It was their mode of being; even as the holy angels did not become angels by a process of holiness, but were created into the angelic sphere and manner of being. Such is the meaning of the word "called" with Paul. [ The verb to call (kaleo), is used in this way of Divine sovereign action about forty times; and the cognate noun (klesis), eleven times: always in the sense of Romans 11:29 : "The gifts and calling of God are not repented of."]

Separated unto God's good news--This expression is explained further in Galatians 1:15 : "God separated me from my mother's womb and called me through His grace, to reveal His Son in me, that I might preach Him among the nations." In like manner were born Moses, who Stephen says was "fair unto God," --that is, manifestly marked out to be used by God (Acts 7:20, R. V., margin); and John the Baptist, of whom Gabriel said, that he would be "filled with the Holy Spirit even from his mother's womb . . . to make ready for the Lord a people prepared for Him." Likewise were Jacob, Samson, Samuel, and Jeremiah separated even before birth to an appointed calling.

The sovereignty of God is thus seen at the very beginning of this great Epistle. And how well Paul carried out his separation to this high calling, the gospel, the good news about Christ! Yet there are those today, even today, who in ignorance and pride affect to despise the words of this great apostle,--as Peter [In the book of Acts, Peter and John, together with others of the twelve, and Philip and Stephen, give witness to our Lord's physical resurrection, and proclaim remission of sins to the Jews and proselytes. Then God, through Peter, (to whom the Lord had given the "keys of the kingdom of heaven") opens the door of faith to Gentiles (Acts 10). Paul, saved outside Jewish bounds, saw the glorified Christ, and heard His voice (Acts 9). He is sent forth by the Holy Ghost (Acts 13), with the gospel which belongs to this dispensation, wholly apart from the Law of Moses: witnessing first in synagogues, and afterwards, at Ephesus, (Acts 19), bringing believers out into separation from rebellious Judaism. Finally, at Rome (Acts 28), through the awful passage of Isaiah Six, he declares the Jews to be judicially hardened, and "this salvation of God sent to the Gentiles," Since that day, Jews are invited to believe,--not as Jews, but as sinners!] warns, "to their own destruction" (2 Peter 3:16).

Now as to this "good news of God," we see in our passage two great facts:

First, that it is God's good news. Mark this well! It was God who loved the world; it was God who sent His Son. Note our Lord's continual insistence on this in the gospel of John (19 times!). Christ said constantly "I am not come of Myself, but My Father sent Me." It is absolutely necessary that we keep fast in mind, as we read in Romans the awful facts about ourselves, that it is God who is leading us up to His own good news for bad sinners!

Verse 2

Second, (verse 2), that the good news was promised through His prophets in holy Scriptures--These are the Old Testament Scriptures, ["Compare "holy Scriptures" (graphais hagiais) here, with "sacred writings" (hiera grammata) of 2 Timothy 3:15, and with the words, "every Scripture is God-breathed" (pisa graphe theopneustos) of the following verse (2 Timothy 3:16). We should, in 2 Timothy 3:16, supply the substantive verb, "is," after "Scripture"; and the words "and is" after the word "God," with the resultant reading: "Every Scripture is inspired of God and is also profitable," etc. The reading in both the English and American Revisions here is a poor attempt at literalness which avoids the evident meaning of the Holy Spirit, and is, furthermore, not a possible translation in view of the Spirit's constant use of the word graphe in the New Testament as referring only to the Word of God. To say, "Every graphe inspired of God," etc., is to insinuate that there may be a graphe uninspired; whereas graphe is God's technical word for Scripture, for God's inspired Word, used 51 times in the New Testament as a noun denoting always inspired writings. Its first occurrence is Matthew 21:42; its last, 2 Peter 3:16. Other illustrations are Matthew 26:54; Matthew 26:56; John 10:35; and 2 Timothy 3:16. We may note also, as to "holy writings," that Paul, if addressing Jews, would have said the holy writings, for they had them; but he is writing to Gentiles, therefore omits the article.] with promises, types, and direct prophecies of good news to come, both to Israel and to the nations, concerning His Son. We shall find in Romans 3:21 that there is revealed "a righteousness of God" which had been "witnessed by the law and the prophets": witnessed by the law, in that it provided sacrifices and a way of forgiveness for those who failed in its observance; and witnessed by the prophets directly in such passages as these: "By the knowledge of Himself shall my righteous Servant [Christ] make many righteous" (Isaiah 53:11); and, "This is His name whereby He shall be called: Jehovah our righteousness" (Jeremiah 23:6; Jeremiah 33:16); and again, "The righteous shall live by faith" (Habakkuk 2:4).

Verses 3 and 4:

Concerning His Son--Specifically (a) that He died for our sins according to the Scriptures, (b) that He was buried, (c) that He hath been raised the third day according to the Scriptures, (d) that He appeared to various witnesses. The good news Paul preached is therefore scientifically specific, and must be held in our minds in its accuracy, as it lay in that of the apostle. (See 1 Corinthians 15:3-8)

These great facts concerning Christ's death, burial, and resurrection are the beginning of the gospel; as Paul says: "I delivered unto you (these) first of all." [Let us beware, however, of misapplying 1 Corinthians 2:2 : "I determined not to know anything among you, save Jesus Christ, and Him crucified." Paul goes on in verse 6, there, to say: "We speak wisdom, however, among them that are fullgrown"; and in 3:1: "I, brethren, could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ. I fed you with milk." "Jesus Christ and Him crucified" is the gospel for the sinner and babes in Christ; Christ Jesus and Him glorified is the gospel for instructing and perfecting believers (1 Corinthians 2:6-13)]

The gospel is all about Christ. Apart from Him, there is no news from heaven but that of coming woe! Read that passage in 1 Corinthians 15:3-5 : "I make known unto you the gospel which I preached unto you: that Christ died, Christ was buried; Christ hath been raised; Christ was seen." It is all about the Son of God! This is the record of Paul's first preaching, after "the heavenly vision": "Straightway in the synagogues he proclaimed Jesus, that he is the Son of God" (Acts 9:20).

Who was born of David's seed according to the flesh, who was declared the Son of God with power according to the spirit of holiness, by resurrection of the dead--We have here two things: first, Christ as a Man "according to the flesh"; and as such fulfilling the promises as to "the seed of David"; second, Christ as Son of God, declared so to be with power by His resurrection,--and that "according to the Spirit of holiness," even that holiness in which He had existed and had walked on earth all His life. ["That same energy of the Holy Ghost which had displayed itself in Jesus when He walked in holiness here below, was demonstrated in resurrection; and not merely in His own rising from the dead, but in raising the dead at any time, though most signally and triumphantly displayed in His own resurrection."--W. Kelly. I have never seen a fully satisfactory explanation of the words (literally) "marked out as the Son of God with power, according to the Spirit of holiness, by resurrection of dead (ones)." The account of our Lord's death in Matthew 27:51-54 remarkably corroborates the truth of this great verse. The rent veil, the earthquake, the rent rocks, and the opened tombs: "And many bodies of the saints that had fallen asleep were raised; and coming forth out of the tombs after His resurrection (for He was the First-fruits) they entered into the holy city, and appeared unto man)." And the awed testimony of "the centurion, and they that were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, "Truly this was the Son of God." And as Luke adds: "Certainly this was a righteous man!"] Christ, the Holy One of God had, "through the eternal Spirit offered Himself without blemish unto God," at the cross (Hebrews 9:14). God the Father then acted in power and glory, and raised Him (Romans 6:4, Ephesians 1:19; Ephesians 1:20 Christ was thus irresistibly, eternally "declared to be the Son of God"! Always when prophesying His death, Christ included His rising again the third day as the proof of all. In his last Epistle (2 Timothy 2:8) Paul connects these same two facts about our Lord: "Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel." [8"Christ was to be born as Seed of the woman, Seed of Abraham, and Seed of David: as the Seed of the woman to bruise Satan; as the Seed of Abraham, to bring in salvation to the whole household of faith (Galatians 3:16); and Christ was to be the Seed of David, in the actual fulfilment to Israel of all Messianic promises: for He was born into the "house and family" of David. In fact, He is named in the New Testament as Son of David a dozen times. It is from the sixteenth Psalm, concerning David, that Peter quotes in Acts 2:25-36; and Paul calls Christ David's Seed, quoting from the same Psalm in his first recorded sermon (Acts 13:16-41); although he addresses those Jews in Antioch as "children of the stock of Abraham." Christ was the Seed of the woman; He was also the Seed of Abraham; but He was born into this world of a virgin of the family of David (her betrothed husband being also of that fami1y), so that they both went to enroll themselves in the city of David, Bethlehem (Luke 2:4; Luke 2:5). "There is strong reason to believe that Mary, as well as Joseph, was a descendant of David. This was the persistent tradition of the early Church." --James Orr. "I do not doubt that Luke's is Mary's genealogy."--Darby.]

Jesus Christ our Lord--Ten times in Romans Paul uses this title, or, "Our Lord Jesus Christ," that full name beloved by the apostles and all instructed saints from Pentecost onward: for "God hath made Him both Lord and Christ, this Jesus whom ye crucified" (Acts 2:36). Jesus, His personal name (Matthew 1:21) as Savior; Christ, God's Anointed One to do all things for us; Lord, His high place over us all for whom His work was done; and as, truly, Lord of all things in heaven and earth (Acts 10:36).

Verse 5:

Through whom we received grace and apostleship for obedience of faith among all the nations for His name's sake--Personal grace must come before true service. The grace Paul had received concerned both his personal salvation and his service as the great example of divine favor. Paul's own words are the best comment on this: "I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God. But by the grace of God I am what I am: and His grace which was bestowed upon me was not found vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me" (1 Corinthians 15:9; 1 Corinthians 15:10); and, "I obtained mercy, that in me as chief might Jesus Christ show forth all His longsuffering, for an ensample of them that should thereafter believe on Him unto eternal life" (1 Timothy 1:16). Paul's apostleship was marked out by the fact that he had "seen Jesus our Lord" (1 Corinthians 9:1), and by the "signs of an apostle," in "authority," (2 Corinthians 10:8; 2 Corinthians 13:10), in "all patience, by signs and wonders and mighty works" (2 Corinthians 12:12). Though desperately resisted by the Jerusalem Judaizers, he continually insisted, to the glory of God, upon "obedience of faith among all the nations." To obey God's good news, is simply to believe it. There is now a "law of faith" (Romans 3:27); and Paul ends this Epistle with this same wonderful phrase: "obedience of faith" (Romans 16:26). Paul was not establishing what is now called "the Christian religion"! Having abandoned the only religion God ever gave, that of the Jews, ["By "religion" (threskeia): we mean that worship which is conducted through ceremonies. Paul, indeed, calls that worship, in Galatians 1:13; Galatians 1:14 Judaism-- (Ioudaismos). James 1:26 uses the word threskeia, which primarily means, fear of the gods. The fundamental thought in "religion" is the performance of duties. In fact, the English word "religion" from Latin, religio, a binding, that is, to bind duties on one, and is an accurate setting forth of the original meaning. Now this was exactly what was not done in the gospel. "Religious" duties as Such were wholly set aside, and faith in the living Christ substituted. Strictly speaking, a believer is a man who has a Person, not a religion. The "Judaizers" were those professing to be Christians who were determined to fasten on Christian believers "Iaudaismos," as Paul calls it. The cross ended all that: the veil was rent, the way to God made wholly open, apart from "religious duties and ceremonies, days, seasons, months and years"!] he went forth with a simple message concerning Christ, to be believed by everybody, anybody, anywhere. And all was "for His name's sake" --Christ's. And why not! The Christ of glory had done the work, had "emptied Himself, taking the form of a servant, becoming obedient unto death, yea, the death of the cross." He was the "propitiation for the whole world" (1 John 2:2). We are likely to think of the gospel as something published for our sake only, whereas in fact God is having it published for the sake of His dear Son, Who died. It is sweet to enter into this, as did John: "I write unto you, little children, because your sins are forgiven you for His Name's sake" (1 John 2:12). Preachers, teachers, and missionaries everywhere, should regard themselves as laboring for Christ's Name's sake, first of all.

Verse 6:

Among whom are ye also,--called as Jesus Christ's--The saints are connected with Jesus Christ,--"called as of Him"; as we read in Chapter 8:39 (Romans 8:39): Nothing "shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

Verse 7:

To all that are in Rome, beloved of God, called as saints [We might render these expressions: "Jesus Christ's by calling," "saints by calling." Calling, in this sense, is always of God the Father, who appoints to each creature its own manner, character, and sphere of being.] --Note that while God loved the whole world, it is the saints who are called the "beloved of God." They are His household, His dear children. Sinners should believe that God loved them and gave His Son for them; but saints, that they are the "beloved of God." The unsaved are never named God's "beloved." A man, even, may, and should, love his neighbors: but his wife and children are "his beloved."

Grace to you and peace from God our Father and the Lord Jesus Christ--Paul uses practically this same form of address over and over;--and he connects grace with peace in his apostolic greeting to all the saints to whom he writes,--as does Peter. Grace is always pronounced as from "God our Father" as the Source, and "our Lord Jesus Christ" as the Channel and Sphere of Divine blessing. Sometimes grace for the Church is considered in the benediction as wholly from Christ, as in 1 Corinthians 16:23 : "The grace of the Lord Jesus Christ be with you" (see comment on "Romans 16:20"). For our Lord Jesus Christ is "Head over all things to the Church"; and life and judgment are distinctly said to be in His hands: "That all may honor the Son, even as they honor the Father" (John 5:21-23). In writing to individuals,--Timothy, Titus, and "the elect lady," (2 John 1:1) Paul and John insert the more personal word, "mercy"; for we are told that we each need mercy (Hebrews 4:16). The saints, looked at as a company, have obtained, in general, mercy. Like Israel of old, the Church is now God's sphere of blessing. But each individual--even Paul himself--has need of peculiar mercy (1 Corinthians 7:25).

Words fail to express the blessedness of being thus under God's grace, His eternal favor! Such, such only, have peace. All other "peace" than that extended by God and possessed by the saints, will "break up," as Rutherford says, "at the last, in a sad war."

And how wonderful to be of those whose Father is God! to whom the apostle can say in truth, "God our Father." Only those who have received Christ have the right (exousia) to become children (tekna--born ones) of God (John 1:12).

Grace and peace are eternally proceeding from God the Father and the Lord Jesus Christ,--through and by whom all blessing comes.