First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world.
Parallel Translations
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First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world.
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Fyrst verely I thanke my God thorow Iesus Christ for you all because youre fayth is publisshed through out all the worlde.
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First I thanke my God through Iesus Christ for you all, because your faith is published throughout the whole world.
Cross-references (16)
Passages linked to Romans 1:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 16:19 For your obedience has become known to all. I rejoice therefore over you. But I desire to have you wise in that which is good, but innocent in that which is evil.
- 1 Corinthians 1:4 I always thank my God concerning you, for the grace of God which was given you in Christ Jesus;
- 1 Thessalonians 1:8-9 For from you the word of the Lord has been declared, not only in Macedonia and Achaia, but also in every place your faith toward God has gone out, so that we need not to say anything. For they themselves report concerning us what kind of a reception we had from you, and how you turned to God from idols, to serve a living and true God,
- Romans 6:17 But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching to which you were delivered.
- Ephesians 1:15 For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints,
- Philippians 1:3 I thank my God whenever I remember you,
- Colossians 1:3 We give thanks to God the Father of our Lord Jesus Christ, praying always for you,
- 1 Peter 4:11 If anyone speaks, let it be as it were the very words of God. If anyone serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.
- Philippians 1:11 being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God.
- Hebrews 13:15 Through him, then, let’s offer up a sacrifice of praise to God continually, that is, the fruit of lips which proclaim allegiance to his name.
- 1 Peter 2:5 You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
- Matthew 24:14 This Good News of the Kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come.
- Ephesians 5:20 giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father;
- Luke 2:1 Now in those days, a decree went out from Caesar Augustus that all the world should be enrolled.
- Acts 11:28 One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine all over the world, which also happened in the days of Claudius.
- Ephesians 3:21 to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 8. I first indeed, etc. Here the beginning commences,…
8. I first indeed, etc. Here the beginning commences, altogether adapted to the occasion, as he seasonably prepares them for receiving instruction by reasons connected with himself as well as with them. What he states respecting them is, the celebrity of their faith; for he intimates that they being honored with the public approbation of the churches, could not reject an Apostle of the Lord, without disappointing the good opinion entertained of them by all; and such a thing would have been extremely uncourteous and in a manner bordering on perfidy. As then this testimony justly induced the Apostle, by affording him an assurance of their obedience, to undertake, according to his office, to teach and instruct the Romans; so it held them bound not to despise his authority. With regard to himself, he disposes them to a teachable spirit by testifying his love towards them: and there is nothing more effectual in gaining credit to an adviser, than the impression that he is cordially anxious to consult our wellbeing.
The first thing worthy of remark is, that he so commends their faith, that he implies that it had been received from God. We are here taught that faith is God’s gift; for thanksgiving is an acknowledgment of a benefit. He who gives thanks to God for faith, confesses that it comes from him. And since we find that the Apostle ever begins his congratulations with thanksgiving, let us know that we are hereby reminded, that all our blessings are God’s free gifts. It is also needful to become accustomed to such forms of speaking, that we may be led more fully to rouse ourselves in the duty of acknowledging God as the giver of all our blessings, and to stir up others to join us in the same acknowledgment. If it be right to do this in little things, how much more with regard to faith; Which is neither a small nor an indiscriminate (promiscua) gift of God. We have here besides an example, that thanks ought to be given through Christ, according to the Apostle’s command in Hebrews 13:15; inasmuch as in his name we seek and obtain mercy from the Father. — I observe in the last place, that he calls him his God. This is the faithful’s special privilege, and on them alone God bestows this honor. There is indeed implied in this a mutual relationship, which is expressed in this promise,
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“I will be to them a God; they shall be to me a people.” (Jeremiah 30:22.)
I prefer at the same time to confine this to the character which Paul sustained, as an attestation of his obedience to the end in the work of preaching the gospel. So Hezekiah called God the God of Isaiah, when he desired him to give him the testimony of a true and faithful Prophet. (Isaiah 37:4.) So also he is called in an especial manner the God of Daniel. (Daniel 6:20.)
Through the whole world. The eulogy of faithful men was to Paul equal to that of the whole world, with regard to the faith of the Romans; for the unbelieving, who deemed it detestable, could not have given an impartial or a correct testimony respecting it. We then understood that it was by the mouths of the faithful that the faith of the Romans was proclaimed through the whole world; and that they were alone able to judge rightly of it, and to pronounce a correct opinion. That this small and despised handful of men were unknown as to their character to the ungodly, even at Rome, was a circumstance he regarded as nothing; for Paul made no account of their judgment.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He procureth their favorable patience, in that he reckoneth…
He procureth their favorable patience, in that he reckoneth up their true commendation, and his true Apostolic good will toward them, confirmed by taking God himself to witness.
In all Churches.
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Because your faith is such, that it is commended in all Churches.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 8 First, I thank my God through Jesus Christ…
8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.
Ver. 8. Your faith is spoken of] See Rom 16:26, and Juvenal, Tacitus, and other profane writers, who bitterly exagitate the doctrines and practices of those Roman Christians. Now that must needs be good that such men speak evil of: and as Jerome writeth to Austin, Quod signum maioris gloriae est, Omnes haeretici me detestantur: the heretics hate me; and that is no small grace to me.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain First, here, is not a word of order, for…
First, here, is not a word of order, for there follows no secondly, &c.; but it serves to show, that here the Epistle begins, for all before was but a preface or inscription: q.d. In the first place. See the like, 1Ti 2:1.
Throughout the whole world, that is, through many parts of it; it is a figurative speech: see the like, Joh 12:19. Or else, by the whole world may be understood the Roman empire, which ruled at that time over a great part of the known world. See the like, Luk 2:1. Besides, there was a resort to Rome from all parts of the world, and so this report might be diffused far and near. The faith of the gospel at Rome made it more famous than all its victories and triumphs. Oh, how is Rome degenerated! We may take up the complaint concerning her which we find, Isa 1:11,12. The Romanists urge this place to prove Rome the mother church; but without reason: the church of Thessalonica had as high a eulogy: see 1Th 1:8.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. The great and wonderful success of…
Observe here, 1. The great and wonderful success of the gospel; it had produced faith in the hearts, and obedience in the lives of the Romans, which had made them famous throughout the world: Your faith, says the apostle, is spoken of throughout the whole world; that is, through all the Roman empire, which at that time ruled over a great part of the known world. The entertaining of the gospel at Rome, made that place more celebrated and famous than all the victories and triumphs of the Roman emperors; faith and holiness make a place and people more renowned than all outward prosperity and happiness.
Observe, 2. That this their renowned faith was the ground, yea, the highest and chiefest ground of the apostle’s rejoicing; First, I thank my God, that your faith is spoken of throughout the whole world.
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Learn thence, That it is both the duty and the disposition of the faithful ministers of Jesus Christ, to be highly thankful to God, above all things, for the powerful success of the gospel, in bringing sinners to the faith and obedience of Jesus Christ. This is our rejoicing, nay, this will be our crown of rejoicing, in the day of Christ: We value our lives only by their usefulness to the souls of our beloved people; we live as we see some of you stand fast in the Lord; we die as we see others stick fast in their sins.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain We may here observe,
We may here observe,
I. His thanksgivings for them (Rom 1:8): First, I thank my God. It is good to begin every thing with blessing God, to make that the alpha and omega of every song, in every thing to give thanks. - My God. He speaks this with delight and triumph. In all our thanksgivings, it is good for us to eye God as our God; this makes every mercy sweet, when we can say of God, "He is mine in covenant." - Through Jesus Christ. All our duties and performances are pleasing to God only through Jesus Christ, praises as well as prayers. - For you all. We must express our love to our friends, not only by praying for them, but by praising God for them. God must have the glory of all the comfort we have in our friends; for every creature is that to us, and no more, which God makes it to be. Many of these Romans Paul had no personal acquaintance with, and yet he could heartily rejoice in their gifts and graces. When some of the Roman Christians met him (Act 28:15), he thanked God for them, and took courage; but here his true catholic love extends itself further, and he thanks God for them all; not only for those among them that were his helpers in Christ, and that bestowed much labour upon him (of whom he speaks Rom 16:3, Rom 16:6), but for them all. - That your faith is spoken of. Paul travelled up and down from place to place, and, wherever he came, he heard great commendations of the Christians at Rome, which he mentions, not to make them proud, but to quicken them to answer the general character people gave of them, and the general expectation people had from them. The greater reputation a man hath for religion, the more careful he should be to preserve it, because a little folly spoils him that is in reputation, Ecc 10:1. - Throughout the whole world, that is, the Roman empire, into which the Roman Christians, upon Claudius's edict to banish all the Jews from Rome, were scattered abroad, but had now returned, and, it seems, left a very good report behind them, wherever they had been, in all the churches. There was this good effect of their sufferings: if they had not been persecuted, they had not been famous. This was indeed a good name, a name for good things with God and good people. As the elders of old, so these Romans, obtained a good report through faith, Heb 11:2. It is a desirable thing to be famous for faith. The faith of the Roman Christians came to be thus talked of, not only because it was excelling in itself, but because it was eminent and observable in its circumstances. Rome was a city upon a hill, every one took notice of what was done there. Thus those who have many eyes upon them have need to walk circumspectly, for what they do, good or bad, will be spoken of. The church of Rome was then a flourishing church; but since that time how is the gold become dim! How is the most fine gold changed! Rome is not what it was. She was then espoused a chaste virgin to Christ, and excelled in beauty; but she has since degenerated, dealt treacherously, and embraced the bosom of a stranger; so that (as that good old book, the Practice of Piety, makes appear in no less than twenty-six instances) even the epistle to the Romans is now an epistle against the Romans; little reason has she therefore to boast of her former credit.
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II. His prayer for them, Rom 1:9. Though a famous flourishing church, yet they had need to be prayed for; they had not yet attained. Paul mentions this as an instance of his love to them. One of the greatest kindnesses we can do our friends, and sometimes the only kindness that is in the power of our hands, is, by prayer to recommend them to the loving-kindness of God. From Paul's example here we may learn, 1. Constancy in prayer: Always without ceasing. He did himself observe the same rules he gave to others, Eph 6:18; Th1 5:17. Not that Paul did nothing else but pray, but he kept up stated times for the solemn performance of that duty, and those very frequent, and observed without fail. 2. Charity in prayer: I make mention of you. Though he had not particular acquaintance with them, nor interest in them, yet he prayed for them; not only for all saints in general, but he made express mention of them. It is not unfit sometimes to be express in our prayers for particular churches and places; not to inform God, but to affect ourselves. We are likely to have the most comfort in those friends that we pray most for. Concerning this he makes a solemn appeal to the searcher of hearts: For God is my witness. It was in a weighty matter, and in a thing known only to God and his own heart, that he used this asseveration. It is very comfortable to be able to call God to witness to our sincerity and constancy in the discharge of a duty. God is particularly a witness to our secret prayers, the matter of them, the manner of the performance; then our Father sees in secret, Mat 6:6. God, whom I serve with my spirit. Those that serve God with their spirits may, with a humble confidence, appeal to him; hypocrites who rest in bodily exercise cannot. His particular prayer, among many other petitions he put up for them, was that he might have an opportunity of paying them a visit (Rom 1:10): Making request, if by any means, etc. Whatever comfort we desire to find in any creature, we must have recourse to God for it by prayer; for our times are in his hand, and all our ways at his disposal. The expressions here used intimate that he was very desirous of such an opportunity: if by any means; that he had long and often been disappointed: now at length; and yet that he submitted it to the divine Providence: a prosperous journey by the will of God. As in our purposes, so in our desires, we must still remember to insert this, if the Lord will, Jam 4:15. Our journeys are prosperous or otherwise according to the will of God, comfortable or not as he pleases.
III. His great desire to see them, with the reasons of it, Rom 1:11-15. He had heard so much of them that he had a great desire to be better acquainted with them. Fruitful Christians are as much the joy as barren professors are the grief of faithful ministers. Accordingly, he often purposed to come, but was let hitherto (Rom 1:13), for man purposeth, but God disposeth. He was hindered by other business that took him off, by his care of other churches, whose affairs were pressing; and Paul was for doing that first, not which was most pleasant (then he would have gone to Rome), but which was most needful - a good example to ministers, who must not consult their own inclinations so much as the necessity of their people's souls. Paul desired to visit these Romans,
1. That they might be edified (Rom 1:11): That I may impart unto you. He received, that he might communicate. Never were full breasts so desirous to be drawn out to the sucking infant as Paul's head and heart were to be imparting spiritual gifts, that is, preaching to them. A good sermon is a good gift, so much the better for being a spiritual gift. - To the end you may be established. Having commended their flourishing he here expresses his desire of their establishment, that as they grew upward in the branches they might grow downward in the root. The best saints, while they are in such a shaking world as this, have need to be more and more established; and spiritual gifts are of special use for our establishment.
2. That he might be comforted, Rom 1:12. What he heard of their flourishing in grace was so much a joy to him that it must needs be much more so to behold it. Paul could take comfort in the fruit of the labours of other ministers. - By the mutual faith both of you and me, that is, our mutual faithfulness and fidelity. It is very comfortable when there is a mutual confidence between minister and people, they confiding in him as a faithful minister, and he in them as a faithful people. Or, the mutual work of faith, which is love; they rejoiced in the expressions of one another's love, or communicating their faith one to another. It is very refreshing to Christians to compare notes about their spiritual concerns; thus are they sharpened, as iron sharpens iron. - That I might have some fruit, Rom 1:13. Their edification would be his advantage, it would be fruit abounding to a good account. Paul minded his work, as one that believed the more good he did the greater would his reward be.
3. That he might discharge his trust as the apostle of the Gentiles (Rom 1:14): I am a debtor. (1.) His receivings made him a debtor; for they were talents he was entrusted with to trade for his Master's honour. We should think of this when we covet great things, that all our receivings put us in debt; we are but stewards of our Lord's goods. (2.) His office made him a debtor. He was a debtor as he was an apostle; he was called and sent to work, and had engaged to mind it. Paul had improved his talent, and laboured in his work, and done as much good as ever any man did, and yet, in reflection upon it, he still writes himself debtor; for, when we have done all, we are but unprofitable servants. - Debtor to the Greeks, and to the barbarians, that is, as the following words explain it, to the wise and to the unwise. The Greeks fancied themselves to have the monopoly of wisdom, and looked upon all the rest of the world as barbarians, comparatively so; not cultivated with learning and arts as they were. Now Paul was a debtor to both, looked upon himself as obliged to do all the good he could both to the one and to the other. Accordingly, we find him paying his debt, both in his preaching and in his writing, doing good both to Greeks and barbarians, and suiting his discourse to the capacity of each. You may observe a difference between his sermon at Lystra among the plain Lycaonians (Act 14:15, etc.) and his sermon at Athens among the polite philosophers, Act 17:22, etc. He delivered both as debtor to each, giving to each their portion. Though a plain preacher, yet, as debtor to the wise, he speaks wisdom among those that are perfect, Co1 2:6. For these reasons he was ready, if he had an opportunity, to preach the gospel at Rome, Rom 1:15. Though a public place, though a perilous place, where Christianity met with a great deal of opposition, yet Paul was ready to run the risk at Rome, if called to it: I am ready - prothumon. It denotes a great readiness of mind, and that he was very forward to it. What he did was not for filthy lucre, but of a ready mind. It is an excellent thing to be ready to meet every opportunity of doing or getting good.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain First, I thank my God, through Jesus Christ, for…
First, I thank my God, through Jesus Christ, for you all,.... After the inscription and salutation, follows a thanksgiving, which begins the epistle: it is usual with the apostle in all his epistles to make requests for the churches, with thanksgivings for mercies; his view in it was, to glorify God, to testify his affection to the saints, and to show that all they had must be referred to the grace of God. The object of thanksgiving is God not merely as a creator and preserver, but as a Father, the Father of Christ, and our Father in Christ; as the one God, and our God, Father, Son, and Spirit. The apostle styles him, my God; which distinguishes him from all others, points out his particular interest in him, expresses his knowledge of him and faith in him, and demonstrates that what he did now, he did in faith. The person through whom thanks are given is Jesus Christ. There is no coming to God but through Christ, nor is any sacrifice either of prayer or praise acceptable without him, and since all we have come through him, it is but reasonable that thanks for them should be returned by and through him; the persons for whom this thanksgiving is made were all the Romans, all the saints at Rome, the members of the church there, of whatsoever rank and degree, and in whatsoever, state and condition; the thing for which the apostle was thankful for particularly was, not that their city was mistress of the whole world, and their fame for power, wealth, and grandeur, was spread abroad far and near; but, says he,
that your faith is spoken of throughout the whole world; which shows that faith is a grace of great account: God has put an honour upon it, by making it the receiver of all his gifts, and that gives glory to God, and without it nothing is acceptable to him; it answers many excellent uses and purposes in experience; it is that by which saints live upon Christ in this world, and look to the glories of another. This also shows that the saints at Rome did not hide their faith in their breasts, but declared it to others; a public profession both of the grace and doctrine of faith is to be made, and constantly held; both are to be shown forth to others, by deeds as well as words; which greatly redounds to the honour of such churches, causes joy in other churches, and in all the ministers of the Gospel, and is the occasion of many thanksgivings to God.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain I thank - In the very entrance of this…
I thank - In the very entrance of this one epistle are the traces of all spiritual affections; but of thankfulness above all, with the expression of which almost all St. Paul's epistles begin. He here particularly thanks God, that what otherwise himself should have done, was done at Rome already. My God - This very word expresses faith, hope, love, and consequently all true religion. Through Jesus Christ - The gifts of God all pass through Christ to us; and all our petitions and thanksgivings pass through Christ to God. That your faith is spoken of - In this kind of congratulations St. Paul describes either the whole of Christianity, as Colossians i, 3, &c.; or some part of it, as 1 Cor. i, 5. Accordingly here he mentions the faith of the Romans, suitably to his design, ver. 12, 17. Through the whole world - This joyful news spreading everywhere, that there were Christians also in the imperial city. And the goodness and wisdom of God established faith in the chief cities; in Jerusalem and Rome particularly; that from thence it might be diffused to all nations.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 8. First, I thank my God] From this…
Verse 8. First, I thank my God] From this to the end of Ro 1:17 belongs to the preface, in which the apostle endeavours to conciliate the good opinion of the Christians at Rome, and to prepare their minds for his reproofs and exhortations.
Your faith is spoken] καταγγελλεται, is celebrated, throughout the whole world-in every place where the Christian religion is professed, through all parts of the Roman dominions; for in this sense we should understand the words, the whole world.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Rom 1:8. I thank — In the very entrance…
Rom 1:8. I thank — In the very entrance of this one epistle are the traces of all spiritual affections, but of thankfulness above all, with the expression of which almost all Paul’s epistles begin; my God — This word expresses faith, hope, love, and consequently all true religion; through Jesus Christ — The gifts of God all pass through Christ to us; and all our petitions and thanksgivings pass through Christ to God: for you all, that your faith is spoken of — By this term faith, the apostle expresses either the whole of Christianity, as Col 1:3, &c, or some branch of it, as Gal 5:22. And in the beginning of his epistles he generally subjoins to the apostolic benediction a solemn thanksgiving for the faith, or for the faith, love, patience, and other graces of the brethren to whom he wrote, to make them sensible of their happy state, and to lead them to a right improvement of the advantages which they enjoyed as Christians. Throughout the whole world — The faith of these Romans, being faith in the Lord Jesus as the Son of God, the Messiah expected by the Jews, and in the living and true God through him, included, of course, their turning from every species of idolatry; an event which could not fail to be spoken of with wonder through the whole empire, as there were multitudes of strangers continually coming to Rome from the provinces, who, on their return home, would report what they had seen. This event would be especially made the subject of conversation in the churches everywhere, through all parts of the empire, it being matter of joy to them all that the religion of Christ was professed in the imperial city, more especially as it was a most happy presage of the general spread of their holy religion; the conversion of the Romans encouraging the inhabitants of other cities to forsake the established idolatry, and turn to God. And, indeed, the wisdom and goodness of God established faith in the chief cities, in Jerusalem and in Rome particularly, that from thence it might be diffused to all nations. Add to this, that Rome being the metropolis of the world, the conversion of so many of its inhabitants brought no small credit to the evidences of the gospel.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain First - In the first place, not in point…
First - In the first place, not in point of importance, but before speaking of other things, or before proceeding to the main design of the Epistle.
I thank my God - The God, whom I worship and serve. The expression of thanks to God for his mercy to them was suited to conciliate their feelings, and to prepare them for the truths which he was about to communicate to them. It showed the deep interest which he had in their welfare; and the happiness it would give him to do them good. It is proper to give thanks to God for his mercies to others as well as to ourselves. We are members of one great family, and we should make it a subject of thanksgiving that he confers any blessings, and especially the blessing of salvation, on any mortals.
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Through Jesus Christ - The duty of presenting our thanks to God “through” Christ is often enjoined in the New Testament, Eph 5:20; Heb 13:15; compare Joh 14:14. Christ is the mediator between God and human beings, or the medium by which we are to present our prayers and also our thanksgivings. We are not to approach God directly, but through a mediator at all times, depending on him to present our cause before the mercy-seat; to plead for us there; and to offer the desires of our souls to God. It is no less proper to present thanks in his name, or through him, than it is prayer. He has made the way to God accessible to us, whether it be by prayer or praise; and it is owing to “his” mercy and grace that “any” of our services are acceptable to God.
For you all - On account of you all, that is, of the entire Roman church. This is one evidence that that church then was remarkably pure. How few churches have there been of whom a similar commendation could be expressed.
That your faith - “Faith” is put here for the whole of religion, and means the same as your piety. Faith is one of the principal things of religion; one of its first requirements; and hence, it signifies religion itself. The readiness with which the Romans had embraced the gospel, the firmness with which they adhered to it, was so remarkable, that it was known and celebrated everywhere. The same thing is affirmed of them in Rom 16:19, “For your obedience is come abroad unto all men.”
Is spoken of - Is celebrated, or known. They were in the capital of the Roman Empire; in a city remarkable for its wickedness; and in a city whose influence extended everywhere. It was natural, therefore, that their remarkable conversion to God should be celebrated everywhere. The religious or irreligious influence of a great city will be felt far and wide, and this is one reason why the apostles preached the gospel so much in such places.
Throughout the whole world - As we say, everywhere; or throughout the Roman Empire. The term “world” is often thus limited in the scriptures; and here it denotes those parts of the Roman Empire where the Christian church was established. All the churches would hear of the work of God in the capital, and would rejoice in it; compare Col 1:6, Col 1:23; Joh 12:19. It is not improper to commend Christians, and to remind them of their influence; and especially to call to their mind the great power which they may have on other churches and people. Nor is it improper that great displays of divine mercy should be celebrated everywhere, and excite in the churches praise to God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain In the whole world. That is, to all, or…
In the whole world. That is, to all, or almost all the Roman empire. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain The Introduction
II
The Introduction
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Rom_1:8-15
8First [of all],39 I thank my God through Jesus Christ for [concerning]40 you all, that your faith is spoken of throughout the whole world [in all the world]. 9For God is my witness, whom I serve with [in] my spirit in the gospel of his Son, that [how, ὡς]41 without ceasing I make mention of you [how unceasingly 10I remember you;] always in my prayers; Making request, [; always asking in my prayers,]42 if by any means now at length [if haply now at last]43 I might have a prosperous journey [I may be prospered]44 by the will of God to come unto you. 11For I long to see you, that I may impart unto you [share with you, μεταδῶ] some spiritual gift, to the end ye may be established [in order that ye may be strengthened];45 12That is, that I may be comforted together with you, by the mutual faith both of you and me [among you by each other’s faith, both 13yours and mine].46 Now [But] I would not47 have you ignorant, brethren, that oftentimes [often] I purposed to come unto you (but was let48 [hindered] hitherto)49 that I might have some fruit among you also, even as among other Gentiles [the rest of the Gentiles]. 14I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise [Both to Greeks and to Barbarians; 15both to wise and to unwise, I am debtor]. So,50 as much as in me is [as far as lies in me], I am ready,51 to preach the gospel to you [also] that [who] are at Rome also [omit also].
EXEGETICAL AND CRITICAL
Second Section.—The connecting link in the form of doxology, and the transition of the author to his designed argument in the fundamental topic. The praise of the faith of the Roman Christians known all over the world, and the desire and purpose of the Apostle to visit them.
Rom_1:8. First of all, I thank.—De Wette: “In all his Epistles, with the exception of Galatians, 1 Tim., and Titus,52 the Apostle pursues the natural course of first placing himself, so to speak, in relation with his readers; and his first point of contact with them is gratitude for their participation in Christianity.” [So also Alford in loc]. Comp. also 1Th_1:2; 2Th_1:3; 1Co_1:4. This means more definitely that the Apostle, in his epistles, with thanksgiving to God, seizes the point of connection for his subsequent argument; and this point of connection is in general a recognition of what has been already attained, but it takes its peculiar form from the condition of the different churches. Köllner calls this, captatio benevolentiœ. Tholuck: The Apostle opens his way to the hearts of the church by a declaration of his love. [Words-worth: “As usual, the Apostle begins with a sentiment by which he expresses his gratitude to God, and conciliates the good will of those to whom he writes.”—P. S.] According to Tholuck [De Wette] and Meyer, we would properly expect an εἶτα δέ [or ἔπειτα] after πρῶτον μέν, but not in point of fact, since the πρῶτον marks the emphasis of the following introductory word.—My God. Not only the expression of genuine feeling (De Wette), but also of the thought that God has shown Himself as the God of his apostolic call, by opening before him a path in Rome for the cause of Christ (Act_28:15). [The language of personal application, with a corresponding sense of personal obligation: the God who, with all His blessings and promises, belongs to me, as I belong to Him, and am bound to serve Him. Comp. Act_27:23 : τοῦ θεοῦ οὗ εἰμι, ᾧ καὶ λατρεύω, 1Co_1:4; Php_1:3; Php_4:19; Phm_1:4.—P. S.]—Through Jesus Christ. [Not to be connected with μου (Koppe, Glöckler), but with εὐχαριστῶ.—P. S.] Comp. Rom_7:25; Col_3:17; Heb_13:15; 1Pe_2:5. Origen: Christ, as the mediator of the prayer, also presents the thanksgiving. [“Velut per pontificem magnum: opportet enim scire eum qui vult offerre sacrificium Deo, quod per manus Pontificis debet offerre.” So also Calvin, who refers to Heb_13:15, Bengel, Olshausen, and Hodge, who justly says that it is the clear doctrine of the Bible that, in all our approaches to God in prayer or praise, we must come in the name of Christ as the ground of our acceptance.—P. S.] Meyer objects to this view as not justified by Paul’s usual method, and explains that he renders thanks for what has come to pass by Christ. [Similarly Alford.] But what is meant by giving thanks for every thing in the name of Jesus Christ? (Eph_5:20.) The thanksgiving, as well as prayer, must be sanctified by the spiritual communion with Christ, and thus come before God; by this means, all selfish interests, and all human and passionate joy at the obtained results are excluded.—For you all. The περί and ὑπέρ were often confounded or changed by the copyists; therefore the Recepta has ὑπέο here. Here, as at the beginning of Rom_1:7, the Apostle emphasizes the fact that he has in view all the believers in Rome, and will not appeal to or favor any partisan tendency.—That your faith is spoken of. Mention is made of it, and it has become famous among Christians in the whole world (see Rom_10:18; Rom_16:19). The expression, which has the outward appearance of being hyperbolical, acquires its complete significance chiefly in consequence of the powerful position of the metropolis of Rome, by the weight which Christianity gained in all the world by the conquest of this central home of the world, and by the Apostle’s views of the future of this apostolic station. See the quotations from Grotius and Calvin in Tholuck. [Meyer: “ἐν ὅλω τῷ κόσμῳ—a popular hyperbole, but admirably suited to the position of the congregation in the metropolis of the world, to which the eyes of all were directed.” Remember the adage: Orbis in urbe continetur.—P. S.]
Rom_1:9. For God is my witness. The for establishes the foregoing. Here, therefore, the thanksgiving through Christ is also explained (Php_1:3; Col_1:3; 1Th_1:2). The sense of the solemn asseveration is: My declaration is before the face of God. The free asseverations of this character arise in the Apostle’s case from the inner character of his work and the loftiness of his position. He cannot adduce earthly witnesses of the peculiarity of the facts which he has to assure; they are of heavenly origin, and he calls on God as their witness: that is, his whole knowledge of God, and his apostolic conscience, must be pledged. Pareus: “Ignotus ad ignotos scribens jurat.” Against this, Meyer quotes Php_1:18 [and 2Co_1:23.—P. S.] as decisive. The necessities for such strong expressions of the fervent man were indeed very different; but one species of them is that adduced by Pareus. The general constraint of the Apostle to let his readers sometimes look into the sanctity of his inner life, is secured by the solemn asseveration against all danger of profanation. Meyer adduces as a motive “the strange fact that he, the Apostle to the Gentiles, had not yet become active in the church at Rome, although it belonged to his school.” [Bengel: “A pious asseveration respecting a matter necessary and hidden from men, especially from those who were remote and unknown.” Alford: “There could be no other witness to his practice in his secret prayers, but God: and as the assertion of a habit of incessantly praying for the Roman Christians, whom he had never seen, might seem to savor of an exaggerated expression of affection, he solemnly appeals to this only possible testimony. To the Ephesians, Philippians (see, however, Php_1:8), Colossians, Thessalonians, he gives the same assurance, but without the asseveration. The thus calling God to witness is no uncommon practice with Paul; see ref. in E. V.” The Apostle’s frequent appeal to God (2Co_1:23; 2Co_11:31; Php_1:8; 1Th_2:5; 1Th_2:10; Gal_1:20) is a devout recognition of God’s omniscience, and hence an act of worship. It disproves the literal interpretation of Mat_5:33 ff., which prohibits perjury, and all useless and thoughtless swearing. Comp. Tholuck, Die Berpredigt, p. 263 ff. (3d ed.).—P. S.]
Whom I serve in my spirit. The idea of the real service of God, which so powerfully pervades the Epistle to the Romans, first appears with the λατρεύω (see Rom_1:21; Rom_2:22; Rom_3:25; Rom_5:2; Rom_12:1; Rom_15:16; Rom_16:25-27; comp. Act_7:7). As such a λατρεύων, he stands before God. But he serves Him in his spirit; that is, his priesthood is not merely external, but the living service of God by a spiritually awakened, vital, and steadfast consciousness.53 Grotius and Reiche have found in the λατρ. an antithetical relation to the Jewish λατρεὶα in the law. Meyer thinks such an idea farfetched. But we are rather of the opinion that the Apostle is still thinking of all external character of worship, and especially that of the heathen Romans. [Umbreit, approvingly quoted by Alford: “The Apostle means that he is an intelligent, true priest of his God, not in the temple, but in his spirit; not at the altar, but at the gospel of His Son.” λατρεύειν (עָבַד) and λειτουργεῖν (שֵרֵת) are used in the Septuagint of the ministrations of the Jewish priesthood in the temple (comp. Luk_1:23; Heb_8:6; Heb_9:21), and in the New Testament applied to the Christian ministry, and to worship generally (Mat_4:10; Php_2:17). The words ᾧλατρεύω, &c., give additional force to his solemn asseveration, and attest its sincerity.—P. S.]—In the gospel of his Son. (Genitive of the object.) His spirit is the temple, the sphere of his service; the gospel of the Son of God in the great work of evangelization, is the substance and form of his service of God.—How without ceasing. Meyer: ὡς does not stand for ὅτι (as it is usually taken, even by Fritzsche), but expresses the mode (the degree). This thanking without ceasing is not only more precisely defined, but more exactly conditioned by what follows.
Rom_1:10. Always in my prayers. His spiritual longing and striving are directed toward Rome; therefore he is ever (and everywhere. Bretschneider: Ubicumque locorum et quovis tempore. Luther: in all places) praying with his mind fixed on Rome. The thought is thus defined, if, with Tischendorf, we place a comma after προσευχῶν μον. We prefer this view to that of Meyer: Always asking in my prayers. [Comp. here my Textual Note in defence of Meyer’s punctuation.—P. S.] There was, during his prayers, an unceasing remembrance of the Romans (the ἐπί is the determination of the time or the occasion), and this became a specific and urgent prayer.—If haply now at last I. The expression declares at the same time the earnestness of the petition, and humble resignation.—Might have a prosperous journey [better: may be prospered.—P. S.] Meyer: “The active εὐοδοῦν seldom has the exact signification, to lead well, expeditum iter prœbere; … but the passive never means via recta incedere, expeditum iter habere, but always [even in Pro_17:8] metaphorically, prospero successu gaudere. [Meyer then quotes a number of passages.—P. S.] Therefore the explanation, which anyhow gives a trivial idea, prospero itinereutar (Vulgate, and others), must be rejected.” [So also Alford.] Nevertheless, the choice of the word was suited to the allusion that the prosperity which the Apostle desired would consist in a successful journey to Rome; and we have sought to express this in the translation (Wohlfahrt). The affair is a subject of his prayerful solicitude, for it is not from selfishness, but only in accordance with God’s will that he will come to Rome. (Schott connects the ἐν τ. θελ. τ. θεοῦ not with ἐλθεῖν, but with εὐοδωθήσομαι; but then the word would not seem to have been well chosen.)
Rom_1:11. For I long to see you, Ἐπιποθέω. Fritzsche: simply cupio. [Not valde or ardenter cupio; comp. 2Co_5:2; for ἐπί does not intensify, but simply expresses the direction of the πόθος, which itself means strong desire. So also De Wette, Meyer, and Alford.—P. S.] Schott, πόθον ἔχω ἐπί. According to Schott, the see you, ἰδεῖν ὑμᾶς, would indicate that Paul did not design to stay in Rome. But yet it constitutes an antithesis to the Epistle now about to be written.—Some spiritual gift, χάρισμα πνευματικόν. De Wette: χάρισμα is simply a gift, without special reference to Divine grace. [De Wette understands by it the παράκλησις, Rom_1:12, and is followed by Alford.—P. S.] But the word must be explained by Paul’s use of language, especially by 1Co_12:4. The specific gift of Paul consists in his being the Apostle to the Gentiles; and without doubt this expression means not only that the Roman Church is to receive a general spiritual blessing from him, but shall also share in this special spiritual gift. [But such specific reference seems to be excluded by τι, nor was the apostolate of the Gentiles strictly communicable to a congregation. Hence I prefer, with Tholuck, Olshausen, and Philippi, to give χάρισμα a more general application: spiritual invigoration of the whole Christian life, πίστις, ἀγάπη, ἐλπίς, γνῶσις, &c. So Hodge: “Any increase of knowledge, of grace, or of power.”—P. S.] The adjective πνευματικόν, especially in connection with χάρισμα, can only denote a spiritual quality of the gift which proceeds from the communion of the divine Spirit. [“Springing from the Spirit of God, and imparted to the spirit of man;” Alford]. The following explanations are one-sided: Miraculous gifts (Bengel, &c.); gifts of the human spiritual life (Köllner, &c.). The τι, some, expresses not only the Apostle’s modesty (Meyer), but an acknowledgment that the Romans were already in the faith, together with an intimation that something was still wanting in them.—In order that ye may be strengthened (see Rom_16:25). This is the object of the charismatic communication. [Paul uses the passive στηριχθῆναι, since he is simply the instrument through which God Himself strengthens and invigorates the spiritual life in man; comp. Rom_16:25 : τῶ δυναμένῳ ὑμᾶς στηρίξαι, and 2Th_2:17.—P. S.]
Rom_1:12. That is, that I may be comforted together with you, &c. The connection of the two objects serves to explain one as well as the other. The Apostle wishes that the Romans be strengthened by him (the choice of the passive is not merely an expression of modesty, but also of the information that the matter is not of human choice, but that the blessing must come from the Lord), not only in their faith in general, but also in their particular calling as Roman Christians in their central relation to the world. And the result there-from will be, that the Apostle will be encouraged and aided in his universal apostleship. The addition, that is, &c., is therefore not a sancta adulatio (Erasmus), nor a safeguard against the appearance of presumption (Meyer),54 but the statement of his whole purpose. This purpose is not to seek comfort and consolation among them, as the συμπαρα κληθῆναι (ἅπαξ λεγόμενον in the New Testament) is explained by many, in harmony with the Peshito and Vulgate; but he will find Christian encouragement among them when they are strengthened (Meyer). Yet this is not only “in general,” but with a view to his Western mission. The συμ does not include the readers (Fritzsche), but is related as a termination to the στηριχθῆναι of the Romans. This can be seen by the following: By our common (reciprocal) faith, both yours and mine. This is a brief form of expression (Reiche, Van Hengel, and others, supply the ἐν αλλήλοις with an ἐνεργουμένης). He declares the fact that the communion of faith should serve for the reciprocal promotion of the faith. Fritzsche and Schott miss ἐμέ, but this is implied in the words of the first person in Rom_1:11.
Rom_1:13. But I would not have you ignorant. Well-known form of announcement, especially of something new and important (Rom_11:25; 1Co_10:1; 1Th_4:13).—That oftentimes I purposed, &c. Together with the Apostle’s other impediments, it is of special consideration that, after every missionary journey, he found it necessary to return to Jerusalem in order to establish the unity of his new congregation with the mother church. Many delays were occasioned also by the necessary inspection and review of his organized churches, their internal disturbances, and the persecutions on the part of the Jews. The fact that he desired first to establish his mission in the East, he could not call an impediment. Meyer points to Rom_15:22. [So does Alford.] But the Apostle seems to intimate here (according to Rom_1:20-21) that he must prepare the church at Rome, as a church already existing, for his visit (by sending out his friends in advance). Meyer’s remark is odd: “Therefore hindered neither by the devil (1Th_2:18), nor by the Holy Ghost (Act_16:6); ” for his general hinderance is specified in these terms.—That I might have some fruit. Harvest-fruit, as a laborer. The figure is frequent (Php_1:22) [Joh_4:36; Joh_15:16; Col_1:6. The “fruit” is not the result of Paul’s labor, or his reward, but the good works of the Roman Christians who have been planted to bring forth fruit to God. This fruit the Apostle expected to gather and to present to God. Alford.—P. S.]. The choice of the expression is evidently a new evidence of his delicacy and modesty. We cannot urge that σχῶ is the antithesis of have (Meyer: gehabt hätte) and obtain (Köllner).—Among you also. The καί intensifies the comparison, in lively expression. The expression, ἔθνη, is used here to indicate definitely the Gentiles; first, because the Romans, as Romans, are Gentiles, from whom the remaining Gentiles are distinguished as such; then, because he has hitherto labored as the Apostle to the Gentiles. See the Exeg. Note on Rom_1:14. Schott: “There runs, from Rom_1:11-13, this thought: The Apostle Paul, in preparing himself for apostolic preaching in the midst of the Western Gentile world, regards it necessary to secure the Roman Church as a point of support and departure—so to speak, as a base of operations.” While this opinion is correct enough as far as the definiteness of his aim is concerned, the Apostle was far from regarding Rome merely as the means for an end, without first having chiefly in view the purpose of edifying the Roman Church for its own sake.
Rom_1:14. To Greeks and to Barbarians. What is the desire of his heart and his effort, is at the same time his calling and the duty of his office. His apostleship belongs to the whole Gentile world, and for this reason incidentally also to the Jews. Therefore, in consequence of the existing unity of Grecian and Roman culture, the Greeks and the Romans are combined under the term Greeks, in antithesis to the so-called Barbarians (Cicero, De Fin. ii. Romans 15 : Non solum Grœcia et Italia, sed etiam omnis barbaria), just as the term wise comprehends Jews and Greeks (1Co_1:26), and the unwise those barbarian nations who stood lowest in intellectual culture.55 The antithesis of Greeks and Barbarians means, according to the original Greek usage, Greeks and non-Greeks—the latter as uncultivated Barbarians in a national sense. It is in this sense that the present passage is interpreted by Reiche and others. But at a time when Greek was written in Rome, and to Rome, the word undoubtedly indicated an historical antithesis of culture, according to the expression quoted from Cicero; and Paul, with his refined feeling, could hardly have chosen the word in the former restricted sense. (Ambrosiaster, and others.) Meyer objects that the Romans were nowhere enumerated as Hellenes. But this is certainly the case in Rom_1:16, where the Hellene represents heathendom in general. Comp. Rom_2:9-10; Rom_10:12; and the many antitheses of a similar character in the Acts of the Apostles, and in the other Pauline Epistles. Therefore Meyer’s statement is unsatisfactory, that Paul would only express his Gentile-apostolic obligation in its universality, and that he does this in double merismat c form, as well according to nationality as according to the degree of culture. The sense certainly is, that he is pledged to all Gentiles. In this relation, he is ὀφειλέτης in the sense of indebtedness, which he assumed at his call. See 1Co_9:10.56
Rom_1:15. So, as far as lies in me, I am ready. So far as it depends on him, he is not only willing, but determined; his inclination corresponds to his indebtedness (πρόθυμον = προθυμία). τὸ κατ̓ ἐμέ is variously explained. 1. Οὕτως, τὸ κατ̓ ἐμὲ: πρὸθυμον (sc. προθυμία ἔστι). 2. Οὕτως τὸ (κατ̓ ἐμὲ) πρόθυμον. 3. Οὕτως τὸ κατ̓ ἐμἑ πρόθυμον (= τὸ πρόθυμόν μου). 4. Ούτως: τὸ κατ̓ ἐμὲ πρὸθυμον. De Wette and also Meyer [in the third edition of 1859, but not in the fourth.—P. S.] are fur the first: As far as I am concerned, there is readiness. [This explanation connects τὸ with κατ̓ ἐμέ, and takes πρόθυμον as the predicate and a substantive = προθυμία.—P. S.] Reiche [Calvin, Philippi, Van Hengel, and Meyer, in the fourth edition of 1865, where he gives up his former view.—P. S.] are for the second: And so am I—as far as lies in me—ready. Fritzsche is for the third: My readiness, or desire, is. [κατ̓ ἐμέ in this case is taken us a mere periphrase for ἐμοῦ, but it has an emphasis, and expresses Paul’s sense of dependence on a higher will.—P. S.] Tholuck is for the fourth: So, for my part, I am ready. [Tholuck, though not very decidedly, follows Beza (Quidquid in me situm est, id promptum est), Grotius, Bengel, and Rückert, and takes τό κατ̓ ἐμέ as the subject of the sentence = ἐγώ, and πρόθυμον as an adjective and as the predicate: I am ready. But Meyer objects that τὸ κατ̓ ἐμέ is never used as a periphrase for the personal pronoun; τὰ ὑμέτερα for ὑμεῖς, and τὰ ἐμὰ for ἐγώ not being parallel.—P. S.] I think the explanation of Reiche the correct one.57 For further particulars, see De Wette, Tholuck, and Meyer. Theodore Schott explains the οὕτως, under such circumstances, and translates thus: Under such circumstances it is my present inclination. But Paul has not at all spoken of circumstances. He asserts that οὕτως, used absolutely, never means itaque, but always “under this condition, these circumstances.” But as the circumstances may be attending, so they may be causative; comp. Rom_5:12.—To you also who are in Rome. Schott thinks that by these words are meant, not the Christians in Rome, but the Gentile inhabitants of Rome! The natural conclusion from this view would be, that his Epistle also must have been designed for the Gentiles in Rome. Certainly he had in view from the start, besides the Christians, those Gentiles also who were yet to be converted, [τοῖς ἐν ̔Ρώμη is emphatically added, since Rome, the “caput et theatrum orbis terrarum,” could least of all be excluded from that general apostolic commission. Bengel and Meyer.—P. S.]
DOCTRINAL AND ETHICAL
1. The point of connection (Rom_1:8). Every Pauline Epistle has its definite point of connection. So, too, has every apostolic sermon of Peter, Paul, and John. And this is as much a vital law for proper Christian preaching, as for missions. See the connecting point in Acts 17. The doxological character of this section. Without gratitude for what is given, there is no real continuance, still less any real progress. Gratitude must also be sanctified by working in Christ.
2. Asseverations, prayers, proofs of the Apostle’s prayer. See the Exeg. Notes.
3. The difference between the longing of the Apostle for Rome, and the longing of the modern world for Rome. If the Pauline Christianity of the Evangelical Church were not so much paralyzed by the indifference of humanitarianism, by the hatred and ignorance of rationalism, and by the morbid literalism of confessionalism and sectarianism, it would be able to wield the weapons of the Spirit as heroically against mediæval Papal Rome—which is now besieged at so many points—as Paul, the poor tent-maker, combatted pagan, imperial Rome. Still, the gospel of God will triumph in the end.
4. The great missionary thought of the Apostle (Rom_1:11-12). See the Exeg. Notes. Rom_1:12 : The Popes do not write thus to the Romans.
5. The impediments (Rom_1:13). Although the Apostle knew well that on the absolute height of faith all impediments are only means of advancement for believers (Rom_8:28), he yet speaks of impediments with a truly human feeling. But each of these impediments marks a point where he surrenders to God his desire to pass beyond those sacred limits through which an enthusiast would have violently broken.
6. How Paul subsequently attained the object of his wishes, though not according to human purposes, but according to the counsel of God; first as a prisoner, and last as a martyr.
HOMILETICAL AND PRACTICAL
How the Apostle introduces himself to the Church at Rome: 1. As remembering it in prayer (Rom_1:8-10); 2. as desiring its personal acquaintance (Rom_1:11-12); 3. as previously prevented from visiting it and fulfilling his obligation (Rom_1:13-15).—The truly Christian manner of introducing one’s self to strange people.—Praise without flattery (Rom_1:8).—Under what circumstances can we call on God to witness? 1. When we are conscious that we serve Him; 2. when the matter in hand is sacred (Rom_1:9).—We cannot always do what we would (Rom_1:11-13).—For what purpose should Christian friends visit each other? 1. To give; 2. to receive (Rom_1:11-12).—Paul a debtor to the Greeks and to the Barbarians, to the wise and the unwise: 1. In what did his obligation consist? 2. when did he acknowledge it? 3. how did he desire to discharge it? (Rom_1:14-15).—The obligation of Christians to the heathen (Rom_1:14).
Starke: We have greater occasion to thank God for spiritual than for temporal blessings (Rom_1:8).—We must not always be brief in prayer, but we must continue until the heart becomes warmed (Rom_1:10).—Complete sovereignty over auditors does not belong to any teacher or preacher (Rom_1:13).—Quesnel: Thankfulness is one of the most excellent, but one of the most neglected duties. Preachers must supply this deficiency on the part of their flocks (Rom_1:8).—The oath may be allowed, if God’s honor requires it (Rom_1:9).—Cramer: The presence and living voice of teachers can accomplish more than the mere reading of their writings. Therefore Christians should not think that they have done enough, when they read God’s word in sermons at home; but, whenever they can, they should hear their instructors personally, and industriously attend public worship (Rom_1:11).—Osiandri Bibl.: We should do no less than our calling directs; but we should not include therein any thing that does not belong to it, lest we trespass on the office of another (Rom_1:15).
Lisco, on Rom_1:9-12 : The fruits of the (apostolical) sense of gratitude: (a.) Continual remembrance of the Roman Christians in prayer; (b.) prayer that, by the will of God (Rom_1:10), an open way might be made for his personal acquaintance with the church.
Heubner, on Rom_1:8 : 1. There is an extended Christian celebrity in the estimation of others; yet it must not be sought nor circulated designedly, but come of itself; 2. we learn that Christian churches should take knowledge of each other. Metropolitan cities can exert an important influence on the whole country. So with Rome at that time.—On Rom_1:9 : Sacred fidelity to one’s calling is true service of God.
Lange: The justification of praise: 1. So far as it corresponds to the truth; 2. is embraced in thanksgiving; 3. is sanctified as an incitement to greater success.—The estimation of good human conduct is not ignored by the exclusion of the merit of works, but secured against profanation.—Rome formerly a celebrated congregation of believers.—The different phases of Rome in universal history.—The apostolical longing for Rome: 1. An image of the longing of Christ (Luk_12:49); 2. a life-picture of human destination.—The sanctification of longing.—The proper estimate of impediments in life: 1. We should distinguish between imaginary and real hinderances; 2. we should not become discouraged by them, but we should not stubbornly force our way through them; 3. we should overcome them by prayer; 4. we should transform them into helps. (The Epistle to the Romans, besides other blessings, arose from the Apostle’s hinderances.)
[Burkitt: From the Apostle’s longing to see the Romans, learn: 1. That the establishment in faith and holiness is needed by the holiest and best Christians; 2. that the presence of the ministers of Christ with their people is necessary for their establishment; 3. that the Apostle desired to be personally present with the Church and saints at Rome for his own benefit as well as for their advantage.—Henry: Rom_1:8. The faith of the Roman Christians came to be talked of because of the prominence of Rome. That city being very conspicuous, every thing done there was talked of. Thus, they who have many eyes upon them need to walk very circumspectly; for, whether they do good or evil, it will certainly be reported. How is the purity of Rome departed! The Epistle to the Romans is an argument against them.—Scott: The most of us must own with shame that we are not so earnest or particular, even in our narrow circles, as Paul was in respect to his most extensive connections and multiplied engagements. We ought to long for opportunities of usefulness, as worldly men do for a prosperous trade, or occasions of distinguishing themselves and acquiring celebrity.—Clarke: Rom_1:9. Paul presents the spiritual worship of God in opposition to the external. Our religion is not one of ceremonies, but one in which the life and power of the eternal Spirit are acknowledged and experienced.—Barnes: 1. One effect of religion is, to produce the desire of the communion of saints 2. nothing is better fitted to produce growth in grace than such communion; 3. the firm faith of young converts is very much calculated to excite the feeling and strengthen the hope of Christian ministers; 4. the Apostle did not disdain to be taught by the humblest Christians.—J. F. H.]
Footnotes:
[39]Rom_1:8.—[πρῶτονμέν, primum quidem, zuvörderst, first of all. The εἲτα δέ is omitted in the pressure of thought and flow of speech, as in Act_1:1; Rom_3:2; 1Co_11:18. Comp. Winer, Grammar, p. 508 (6th ed), and Alex. Buttmann, Grammatik des N. T. Sprachgebrauchs, p. 313. Alford finds the corresponding δέ in Rom_1:13, and connects thus: “Ye indeed are prospering in the faith; but I still am anxious further to advance that fruitfulness.” But this anxiety was already expressed in Rom_1:10, and the δέ in Rom_1:13 is simply μεταβατικόν.—P. S.]
[40]Rom_1:8.—περί is best supported in opposition to ὑπέρ. [The prepositions περί and ὑπέρ both occur in this connection (1Co_1:4; Col_1:3; 1Th_1:2; 2Th_1:3), though ὑπέρ more rarely (Eph_1:16; Php_1:4), with substantially the same meaning; the difference is, that περί, concerning, implies simply that the Roman Christians are the subject of thanks; while ὑπέρ, for, in behalf of, for the sake of, gives the idea of intercession and aid. But περί has also the latter meaning. They are often confounded by the MSS., but the best codices (א. A. B. C. D*. K.) and critical editors (Griesbach, Lachmann, Tischendorf, Meyer, Alford, Wordsworth) are here in favor of περί against the ὐπέρ of the textus receptus.—P. S.]
[41]Rom_1:9.—[ὠς differs from ὂτι and expresses the mode or degree. Comp. Php_1:8; 2Co_7:15; 1Th_2:10; Act_10:28, and Meyer and Philippi in loc.—P. S.]
[42]Rom_1:10.—[The translation depends here upon the punctuation, which is left to critical conjecture, the ancient MSS. having no punctuation. I make a comma or semi-colon after ποιοῦμαι, and connect πάντοτε, κ.τ.λ., with δεόμενος. So Meyer, Philippi, Alford (in his notes). Dr. Lange, however, in his version and Exeg. Notes, follows Tischendorf, who makes a comma after προσευχῶν μου, like the E. V. In this case πάντοτε must be taken as an intensification of ἀδιαλειπτως = assidue semper, assiduissime; but this would require a different position of the words, viz., ὡς ἀδιαλείπτωςπάντοτε. As it is, πάντοτε ἐπὶ τῶν προσευχῶν μον δεόμενος is better taken as an explanation of ἀδιαλείπτως μνείανὐμῶν ποιοῦμαι, so as to mark at the same time a progress of the idea, the incessant remembrance of the Romans culminating in direct prayer.—P. S.]
[43]Rom_1:10.—[εἰ πως ἥδη ποτε, ob etwa endlich einmal (Meyer, Olshausen, Lange, &c.); Alford: if by any means before long. πως, haply, possibly, implies the possibility of new delays and hindrances. ῆδη, already, may mean finally or at last, with reference to things long hoped for and delayed, and in connection with ποτε, tandem aliquando. See Hartung, Partikellehre Rom 1:238. The Apostle’s desire in this respect was granted about three years afterwards, a. d. 61.—P. S.]
[44]Rom_1:10.—[Or succeed, εὐοδωθήσομαι. The original meaning of ὁδός, way, journey, is lost in the verb. See Exeg. Notes. But the parting wish in Greece to travellers is even now καλὸν κατευοδιον, as in Italy, buon viaggio, a happy journey.—P. S.]
[45]Rom_1:11.—[Dr. Lange inserts after gift: personal, peculiar grace, and after established: for your world-historical calling. See his explanation below, which I cannot adopt.—P. S.]
[46]Rom_1:12.—[συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως, ὑμῶν τε καὶ ἐμοῦ. The infinitive συμπαρακλ. (which compound verb only occurs here in the N. T.) is parallel with the preceding στηριχθῆναι, the subject ἐμέ being understood from ἐπιποθω, Rom_1:11. The συμ is generally resolved into ἦμᾶς καὶ ἐμαυτόν, you and I, but Meyer, on account of ἐν ὑμῖν, makes Paul the only subject of συμπαρακληθῆναι. This would require the omission of together in the E. V. The ὑμῶν (which is politely put first) and ἐμοῦ explain ἐν ἀλλήλοις, which is a little more emphatic than ἀλλήλων, showing that faith dwelled in the hearts of the Roman Christians. The mutual faith of the E. V. suggests the wrong sense: faith which each has in the other. Dr. Lange, in accordance with his specific interpretation of χάρισμα, adds to comforted: made joyful for the common call for the conversion of the world.—P. S.]
[47]Rom_1:13.—[For οὐ θέλω, Codd. D*. E. G. and Ital. read οὐκ οἲομαι.—P. S.]
[48] Rom_1:13.—[The verb to let, is used here, and 2Th_2:7, by the E. V. in the rare sense to hinder, to forbid, to prevent (κωλύειν, κατέχειν), as in Tennyson’s lines:
“Mine ancient wound is hardly whole,
And lets me from the saddle.”
But the word is now generally used in the opposite sense, to allow, to permit. On the contrary, the verb to prevent, in the E. V. (and in the Anglican Liturgy), means to precede, to anticipate (præ-venire); while in modern English it signifies the reverse, to hinder, to obstruct.—P. S.]
[49]Rom_1:13.—[The words καὶ ὲκωλύθην ἂχρι τοῦ δεῦρο, are a parenthesis, since ἲνα must depend upon προεθὲμην, &c. It is not necessary on this account to take καὶ in the adversative sense, to which Fritzsche and Meyer object. δεῦρο is only here in the N. T. a particle of time, although often in Plato and later writers.—P. S.]
[50]Rom_1:15.—[Or: And so, Hence. The force of οὒτως is: Since I am a debtor to all the Gentiles, &c.—P. S.]
[51]Rom_1:15.—[οὒτως τὸ, κατ̓ ἐμὲ, πρόθυμον (sc. ἐστι). On the different interpretations of this phrase which do not materially alter the sense, comp. Exeg. Notes. As may be inferred from my punctuation, I connect (with the E. V., Calvin, Philippi, Wordsworth, Meyer, in his last edition) τό with πρόθυμον, and take πρόθυμον as equivalent to the substantive προθυμία (as τὸ χρηστόν for ἡ χρηστότης, Rom_2:4; comp. τὸ μωρόν, τὸ ἀσθενές, 1Co_1:25), and as the subject of the sentence: This being so (οὒτως), there is, on my part, or, as far as I am concerned (κατ̓ ἐμέ, quantum ad me), a willingness or desire (πρόθυμον); or I, as much as in me is, am willing (Calvin: Itaque, quantum in me est, paratus sum). Comp. τὴν καθ̓ ὐμᾶς πίστιν, Eph_1:15; τῶν καθ̓ ὐμᾶς ποιητῶν, Act_13:28; 1Co_3:3; 1Co_15:32). κατ̓ ἐμέ is more expressive than μου (after πρόθυμον) would be; the Apostle laying stress on his dependence and submission to a higher power, as if to say: As far as it depends on me, I am anxious to come and preach to you, but my will is subject to the will of God, who may have decreed otherwise.—P. S.]
[52][1 Tim. is no exception, comp. 1Ti_1:13-17; nor is 2 Cor., as Olshausen thinks, for in 2Co_1:3-22 we have an equivalent. The absence of the usual praise and thanksgiving in the Epistle to the Galatians, is to be explained by their apostasy from the simplicity of the gospel.—P. S.]
[53][De Wette: “Das innere lebendige Element und somit die Wahrhafligkeit des Dienstes.” Meyer: “ἐν πνεύματίμον, in meinem höheren sittlichen Selbstbewustsein, welches die lebensvolle innere Werkstätte dieses Dienstes ist.” On the spiritual service of God, comp. Joh_4:24.—P. S.]
[54][So also Wordsworth, who explains τοῦτο δὲ ἐστιν: “Think not that I am so presumptuous as to imagine that the benefit will be wholly yours.”—P. S.]
[55][Βάρβαρος—an onomatopoëtic word imitating a rough sounding, unintelligible language—means originally simply a foreigner, a man speaking a strange tongue (1Co_14:11; comp. Ovid’s “Barbarus hic ergo sum, quia non intelligor ulli”), and does not necessarily imply reproach, but the Greeks, with their pride of race and culture, and the Romans, with their pride of power, looked down with sovereign contempt upon all other nations. Hellen and Barbarian refers to the distinction of language and race; wise and unwise, to the difference of natural intelligence and culture in every nation. Rome, being “an epitome of the world,” included representatives of all nations and all shades of culture and ignorance. The Jews should not be mixed in here; the Apostle speaks simply of his indebtedness to the whole Gentile world without distinction of race and culture.—P. S.]
[56][We mention, as an exegetical curiosity, that Dr. Wordsworth finds in this passage proof of the universal gift of language for preaching the gospel: “How could St. Paul be said to owe the debt of the gospel to all the world, if he had not the means of paying it? And how could he pay it, without the coinage of intelligible words?” It would be hard for Dr. Wordsworth to prove that Paul preached in the Chinese, the Sanscrit, the Teutonic, and Celtic languages, to nations who understood no other, and whom he never visited. From Act_14:11; Act_14:14, it would seem that he did not understand the popular language of Lycaonia. The knowledge of Greek and Hebrew was sufficient for his apostolic mission within the limits of the whole Roman empire.—P. S.]
[57][Comp. my Textual Note13on Rom_1:15, p. 68.—P. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain your faith is spoken of throughout the whole world--This…
your faith is spoken of throughout the whole world--This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 8-17. The direct address. Thus far in his superscription…
8-17. The direct address. Thus far in his superscription the apostle speaks of both himself and the Romans mainly in the third person singular and plural. He now addresses them in the second person plural directly, and treats of personal matters.
8. First—Before the main argument.
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The whole world—Wherever Christians exist. From this we learn, contrary to the supposition of some commentators, that a body of Christians now existed at Rome, and that from their metropolitan position the fact was well known throughout the wide spread Christian republic.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. First, I thank my God] First, before any…
8. First, I thank my God] First, before any other message. Such messages of thanksgiving are characteristic of St Paul. See 1Co_1:4; Eph_1:16; Php_1:3; Col_1:3; 1Th_1:2; 1Th_2:13; 2Th_1:3; 2Th_2:13; Phm_1:4.—“My God:” again characteristic. 1Co_1:4; 2Co_12:21; Php_1:3; Php_4:19; Phm_1:4. Cp. Act_27:23, and Gal_2:20, for the spirit of the words.
through Jesus Christ] As the Mediator. See Rom_8:34. The idea includes both His merit as opening the path of prayer, and His present agency in commending the suppliants.
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your faith] The strength and simplicity of your reliance on your Lord, and allegiance to Him. See, for full illustration, 1Th_1:8-10.
is spoken of] Lit. is being proclaimed, as a thing of public interest and notoriety. The reference doubtless is only to the intercourse between Christian Churches; for, as yet, the conduct of the Roman disciples would hardly attract the notice of the heathen public. A few years later, St Paul’s Roman residence, and then the Neronian persecution, altered the case in this respect.—See 1 Thessalonians 1, just quoted, for a beautiful illustration both of the fact of such Christian communication and its power.
throughout the whole world] See Col_1:6 for same words. The phrase would be perfectly intelligible as meaning “through the Roman empire.” In Act_11:28; Act_17:6; Act_19:27; Act_24:5, the same phrase and sense appear, but with a different word in the Gr.
8–17. The good report of the Roman Church. Paul desires to visit them, and to preach the gospel of faith to them
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) I thank my God through Jesus Christ.—How can…
(8) I thank my God through Jesus Christ.—How can the Apostle be said to thank God through Jesus Christ? Christ is, as it were, the medium through whom God has been brought into close relation to man. Hence all intercourse between God and man is represented as passing through Him. He is not only the divine Logos by whom God is revealed to man, but He is also the Head of humanity by whom the tribute of thanks and praise is offered to God.
Throughout the whole world.—A hyperbole, which is the more natural as the Apostle is speaking of Rome, the centre and metropolis of the world as he knew it.
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(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 8-17. B. Introduction, in which the writer expresses…
Vers. 8-17. B. Introduction, in which the writer expresses his strong interest in the Roman Church, his long-cherished desire to visit it, and the grounds of this desire.
First, I thank my God through Jesus Christ for you all, that your faith is spoken of (rather, proclaimed) in the whole world. We observe here, as in other Epistles, St. Paul"s way of beginning with complimentary language, and expression of thankfulness for the good he knew of in his readers. He thus intimates at the outset his own good feeling towards them, and predisposes them to take in good part any animadversions that may follow. "The whole world" is not, of course, to be taken literally, but as a phrase denoting general notoriety. Similarly in 1Th_1:8, en panti topw . Any considerable number of converts in so important a place as Rome would be likely to become notorious in all Christian circles, and even outside them might have already begun to attract attention.
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Vers. 8-15. Ministerial sympathy.
The apostolic commission has been presented; in this section it is interfused with the sympathy and service of a brother. He is still pre-eminently the preacher of the gospel (ver. 15), but he speaks as to those whose faith is one with his own, and who are therefore brethren in a most sacred brotherhood. We may consider, as in some sort distinct though mutually involved his prayers, and his purpose.
I HIS PRAYERS. Does Paul for one moment here strike a happy comparison between his work and that of the priestly intercessor in the elder covenant? For the "service" of which he speaks now is the service as of a temple, and it is as though he said, "In the gospel, as under the Law, there is a holy of holies, and worshipful intercession there. The holy of holies is the shrine of the innermost spirit, where converse is held with God, and the priestly worship is the pleading for brethren in Christ, and concerning the things that touch the kingdom of God." Yes, he "serves" God "in his spirit in the gospel of his Son.
1. A thanksgiving. "That your faith is proclaimed throughout the whole world." It was fitting that he should use such language as this, hyperbolical though it was, to those who lived in the world"s metropolis. Wherever he went he heard of their good name, and he thanked God for it. He thanked God for it? Yes; for was he not spiritually identified with all who were identified with Christ his Lord?
(1) Doubtless the faith itself which was so eminent was the chief cause of gratitude. That there should be such a light shining in a dark place filled his heart with joy. They were alive unto God!
(2) That the faith of the gospel should have taken such hold on the world"s central and imperial city was no small cause for joy. What visions of the future might not open up before his mind!
(3) The wide proclamation of their faith was gratifying, for if others were stimulated it would be for the furtherance of the gospel.
2. A longing. "To see you, that I may impart unto you some spiritual gift," etc. The grace of God that was in him was to be operative towards others; he lived not unto himself. And was it not even so with them? A mutual duty, and a mutual blessing.
(1) The interaction of their common faith: intensity by contact.
(2) The special aspects of the common faith: "yours and mine;" "some spiritual gift." Thus their establishment. The fulfilment of what promised so well, and the supply of any lack.
3. A request. "If by any means now at length," etc. As Paul taught the Philippians afterwards, (Php_4:6) so he practised now. And doubtless, with all the wrestlings of that impetuous spirit, there was peace. For God"s will was gouvernant. "By any means." He learned in the issue (Ac 28) that his ways are not as our ways. But it would still be "prosperity" (see ver. 10), if it were God"s doing; so Rom_8:28.
II HIS PURPOSE.
1. The great constraint of the gospel. "I am debtor." Nothing in the universe so free as the spirit of Christianity; nothing, on the other hand, which lays so commanding a grasp on love and life. A blessed yoke.
(1) All our possessions and powers are held in trust for the world; we all are "debtors," according to our several capacities and circumstances.
(2) In an eminent degree are we stewards as being entrusted with the gospel of God"s grace. And the law here, as in the former case is, that being unused it ceases to be possessed.
2. The personal aim. "That I might have some fruit." Were the words of our Lord in mind, Joh_15:8? Or was he rather regarding the world as a great field, and himself as a sower? (see Joh_4:35-38 1Co_3:7-9)
(1) The commission was to the Gentile world. (Act_9:15 Act_22:21; so vers. 13, 14)
(2) Must not the central purpose, then, be the evangelization of the great metropolis of the Gentile world? Doubtless this filled his mind, and hence his intense interest in these Roman Christians. What visions! Realized in history. How? and how may it yet be?
Let us realize our stewardship; (1Pe_4:10) and that the fulfilment of our stewardship may become a freedom and gladness, let us realize our oneness with Christ, and with Christ"s people. T.F.L.
Vers. 8-17. The policy to be pursued in case Paul came to Rome.
We tried to appreciate in our last homily the character of the Church to which Paul directed this Epistle. We now pass to the policy he meant to pursue should he ever reach Rome; and which he embodies also in this Epistle. One or two preliminary matters, however, will prepare us for the climax in the paragraph before us. And
I PAUL LIFTS THE VEIL AND SHOWS HIMSELF AT HIS PRAYERS. It is a case of intercession. How noble and broad the views contracted at the throne of grace! The apostle becomes a statesman as he lies before the Lord.
1. He gives thanks for the world-wide reputation of the Roman Church. "First I thank my God through Jesus Christ for you all, that your faith is spoken of "proclaimed," Revised Version throughout the whole world." Rome, as the metropolis, had many ways of communication with its provinces, and the Church at Rome had all the advantages of provincial publicity. In this Paul rejoiced before God. It led to much discussion of the new faith on the part of many who would not otherwise have heard of it. Believers are consequently to be witnesses; the world will sooner or later hear of their existence.
2. He presents ceaseless intercession for the Roman Church, that he may himself be sent on a mission to it. "For God is my Witness, whom I serve with my spirit in the gospel of his Son," etc. (vers. 9-12). Now, this intercession is not only ceaseless, but self-denying. Oftentimes intercession simply commits others to the care of the great Father, without involving us in any personal mission. It is different when it contemplates such a personal inconvenience and sacrifice as a journey to Rome implied to the apostle. How genuine and sincere intercession proves when it involves us in arduous missions! And then this mission is with a distinctly spiritual purpose that Paul may, as apostle, communicate some "spiritual gift" with a view to their establishment in the faith. How often are missions undertaken for minor and temporal objects, a look after Church organization and such-like, instead of having the revival and establishment of saints steadily in view!
3. Paul expects to get good as well as do good in visiting Rome. He says, "that I may be comforted together with you by the mutual faith both of you and me "that I with you may be comforted in you, each of us by the other"s faith, both yours and mine," Revised Version." Even an apostle with special gifts to convey expects reaction to follow his holy action; he gets benefit while giving it; it is the law of the kingdom. "It is more blessed to give than to receive.
II PAUL REVEALS HIS MISSIONARY ZEAL TOWARDS ROME AS A PURPOSE LONG CHERISHED, BUT HITHERTO HINDERED. "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." It was a settled purpose pressing through long years for accomplishment, and the writing of this Epistle was an expedient adopted amid the continued hindrances. It surely shows how determinedly sacred work should be set about; not as the outcome of hasty impulse, but as the result of deliberate, prayerful conviction.
III PAUL PRESENTS US WITH A WONDROUS SENSE OF HIS INDEBTEDNESS. "I am debtor both to the Greeks, and to the barbarians; both to the wise, and to the unwise." Writing in Greek to these Christians at Rome, he doubtless, according to custom, included his correspondents in the term "Greeks," and not in the term "barbarians." This sense of universal indebtedness arose out of his commission as apostle to the Gentiles; but it is also a distinctively Christian conviction. The genius of Christianity makes us do good unto all men as we have opportunity, and especially to such as are of the household of faith. (Gal_6:10) No other system so lays the burden of the world"s welfare on us. Besides, Paul did not choose a certain class to whom to minister. He took men as they came, "the unintelligent" (anohtoiv) just as readily as "the philosophers" (sofoiv). It is noble to throw off selfishness so thoroughly as to feel through Christ a debtor unto all men.
IV THE POLICY TO BE PURSUED WAS TO PREACH THE GOSPEL. "So, as much as in me is, I am ready to preach the gospel to you that are at Rome also," etc. (vers. 15-17). And here we have to notice:
1. The method pursued always was preaching the gospel. It has been said, "Preaching is an institute peculiar to the gospel. It is an agency, previously unknown, which Christianity has created for itself to be its chosen mode of utterance. Jesus and his messengers are, therefore, the only preachers."This method of personal agency, this plan by the pulpit, not by the press, is most instructive. It secures a contact of mind with mind, and heart with heart, which no mechanical substitute can furnish. Even if the pulpit had lost its power, as is insinuated but not proved, the one remedy for this would be the revivifying of the instrumentality.
2. The subject-matter of the preaching is the gospel of Christ. It is an announcement of good news, of which Christ is at once Embodiment and Author. Not a newspaper, with startling intelligence of a personal nature, but a message with a personal application, constitutes the subject of preaching. The good news is this, that God, though justly offended with us because of our sins, is yet prepared for Christ"s sake to receive us into his favour and fellowship, as if the estrangement had never been. Surely this is what each sinner needs. It suits the Roman and the Grecian and the barbarian. (f12) It is a message for the whole human race.
3. This gospel is "the Tower of God unto salvation to every one that believeth. God has many powers abroad. What destructive forces may we see around us! But here, in contrast, have we his energy manifested for saving purposes. Every one who believes the good news discovers that salvation is in it. The Jew got the offer first, and then was it given to the Greek; but Jew and Greek alike experienced salvation through simply believing it.
4. This gospel is in addition a revelation of God"s righteousness from faith to faith. For the gospel is not a promise merely, but also an act of judgment. It is God declaring from his throne that he is prepared to pronounce the sinner righteous, and to accept him as if he had faithfully kept his Law, because of what Jesus has done and suffered in the sinner"s room. It is the pronunciation of a reprieve and the utterance of an invitation to fellowship all in one. It is God"s public way of burying our imperfect past and receiving us into immediate favour. It is only faith, of course, which can take such a revelation in. The condition of the soul in sin leads sight to suppose that God"s righteousness must be always against the sinner; but the proclamation of the gospel leads faith to infer that God"s righteousness is now for him; that God somehow can maintain his character for justice and at the same time be gracious to the sinner. The proclamation is, of course, based upon the satisfaction made by our blessed Saviour on our behalf. "God can be just" as we shall subsequently see, "and yet the Justifier of him who believeth in Jesus.
5. The sinner so justified lives by his faith. Here we have the grand consummation. The faith, which simply receives God"s offer of justification, becomes the organ of life. We assure ourselves that we shall never perish out of the Father"s hand, but continue through his mercy unto life eternal. Just as, under the old covenant, life was attached to obedience, so, under the new, life is attached to justification, which in its turn comes through faith. As Paul subsequently asserts, "Being justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life". (Rom_5:9, Rom_5:10)
The practical bearing of this subject is clear. Have we received the gracious message by simple faith, "the hand of the heart, or have we put it once more from us? May our reply be satisfactory! R.M.E.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain First, I thank my God through Jesus Christ for…
Rom_1:8-16
First, I thank my God through Jesus Christ for you all.
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True Christian zeal
I. As it respects God is--
1. Thankful.
2. Sincere.
3. Constant.
4. Prayerful.
5. Dependent (Rom_1:8-10).
II. As it respects man is--
1. Earnest.
2. Communicative.
3. Loving.
4. Unquenched by difficulties.
5. Expansive.
6. Humble, not a merit but a debt.
7. Self-sacrificing. (J. Lyth, D. D.)
Pauls desire to see Rome
I. The facts of the passage.
1. I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world (Rom_16:19). The world here means, in the first place, the Roman Empire. But the term must be limited further to a particular class in the empire; though even at this time the general population were alive to some of the great Christian facts. The expression however, does not mean that the people in all parts of the empire were all talking about the faith of the Romans, because as you know there are twenty distinct worlds even in this London of ours. There are different classes that actually intermingle, but do not touch. There may be a world close to you that may have connections all over the nation and yet you know nothing abort it. Literary men have a world of their own, and they are known one to another all over the world; and there are religious teachers who are known all over their world, and yet they often know nothing of one another, So the meaning is that every city wherever Paul went, amongst the Christian people with whom he mingled, the faith and obedience of the Roman Christians was spoken of. And when I was in America I did not enter a single town but I met with some one or more persons who had been in this place. I was mingling with a certain class; they found me out and I found them out, because we had sympathies in common; but there are many millions of people who never heard either of them or me. Well now, three years after the apostle wrote that he got to Rome, and called a number of most respectable Jews, yet these men seemed to know nothing of the faith or obedience of the Christians at Rome; but only knew concerning the sect that it was everywhere spoken against. Now these two accounts may at first seem rather startling, but they are perfectly in harmony, with each other if properly viewed; and the entire naturalness of the two convinces me of the truth of both statements. The Jews and the Christians at Rome lived in different worlds.
2. God is my witness (verses 9-12).
(1) The two points in the passages are these--that the apostle was very earnest in his prayers that he might get to Rome, and have a prosperous journey. The other point is that he wished to impart some spiritual gift and to be comforted by mutual faith. I think he means not to confer any miraculous gift as an apostle, but that as an authoritative teacher by preaching the truth, they might be rooted and grounded in the faith. There is an exquisite delicacy of feeling here. Paul had been uttering a great thing about what he wished to get to Rome for. And then, as if he had uttered nothing that might imply apostolic authority and distinction, but as if he had simply placed himself on a level with the people, he says, that is, that I, etc. (verse 12).
(2) Now I very much doubt whether these things came to pass; and it may do us much good to learn that the prayers even of an apostle, and long continued, were not answered. We must always be ready for disappointments, and be prepared for a very different state of things from that for which we pray. Instead of getting to Rome soon, it was three years (two of them in prison), then he was shipwrecked, and when he got to Rome he was a prisoner. You will find in chap. 15 that he asked the people at Rome to join their prayers with his for the same thing. But their prayers were unanswered. And so with respect to the other point. The letters written from Rome contain some alarming statements about how things had gone. He says that there were some who preached the gospel out of envy and strife, wishing to add affliction to his bonds; and although the things that happened to him turned out for the furtherance of the gospel, yet those hopes which he had formerly cherished were disappointed.
3. The apostle goes on--Now I would not have you ignorant, brethren, that oftentimes I purposed to come to you (but was hindered), that I might have some fruit among you, even as among other Gentiles. He wanted to have men converted as well as to comfort and impart spiritual gifts to the Church. The apostle felt that he had a dispensation committed to him. I am called and commissioned, and, therefore, am a debtor to all men; I am, therefore, ready to preach the gospel to you at Rome also. For I am not ashamed of the gospel.
II. The lessons.
1. In regard to the Christian life we perceive here its--
(1) Peculiar nature in opposition, generally, to philosophic theism, or anything else. I thank my God through Jesus Christ, says Paul. That means God contemplated as revealed by Christ; and it is well known that the apostles and early Christians conducted their worship in the name of Christ, as a mediator and advocate.
(2) That it is habitually earnest and devotional; praying in everything; in everything giving thanks; committing everything to God, asking even for a prosperous journey, believing in the gracious presidency of God over human affairs; expecting answers, but being prepared for disappointments.
(3) Its peculiar sympathies, as becomes the children of the same father; an interchange of affection, fellowship and union, and be comforted together by mutual faith.
2. In relation to the apostle.
(1) The union of prayer and preaching; and he did both with earnestness. He preached as if the conversion of the world depended upon it, and as if he was able to convert the world. But we find him equally earnest in prayer.
(2) He is always modest but manly. He says, I want to comfort and establish the Church, and I want to be comforted together with you by mutual faith.
(3) He served God in his spirit in the gospel of His Son, with earnestness, with sincerity, and with faith. Paul had a great idea of duty, and the word debtor comes from duty: that which is due to another is duty from me.
(4) He was not ashamed of the gospel because of the commission which he had received from on high. (T. Binney.)
Thankfulness for the blessings of others
The expression of thanks to God for His mercy to them was fitted to conciliate their feelings and to prepare them for the truths he was about to communicate to them. It showed the deep interest he had in their welfare, and the happiness it would give him to do them good. It is proper to give thanks to God for His mercies to others as well as to ourselves. We are members of one great family, and we should make it a subject of thanksgiving that He confers any blessings, and especially the blessing of salvation, on any mortals. (A. Barnes.)
Standard of thankfulness
As physicians judge of the condition of mens hearts by the pulse which beats in their arms, and not by the words which proceed from their mouths; so we may judge the thankfulness of men by their lives rather than by their professions. (Dictionary of Illustrations.)
The bond of Christian union
is a bond of--
I. Brotherly love (Rom_15:8-10)
II. Mutual help (Rom_15:11-12).
III. United effort for the spread of Christs kingdom. (J. Lyth, D. D.)
Thanksgiving
I. Is every Christians first duty.
II. Should be offered through Jesus Christ.
III. Should be presented for every blessing and for all.
IV. Is especially due for the success of the gospel. (J. Lyth, D. D.)
Personal religion
My God, is--
1. The Author of my being and my well-being.
2. The object of my worship.
3. My covenant God in Christ. The text is the language of--
I. Faith in Christ. God is only ours through faith in Him, only according to the new covenant (Jer_31:33; Heb_8:10). Receiving Jesus and trusting in Him God becomes our God (Joh_1:12; Gal_3:26).
II. Love. That is our God which we most love and esteem (Psa_73:25).
III. Trust (Psa_18:2). The object of our confidence is our God (Job_31:24; Hab_1:16).
IV. Subjection, dedication, obedience (Isa_44:5; Act_27:23). Conclusion:
1. Thanksgivings to be presented to God as our God in Christ.
2. The gospel teaches us not only to say our Father, but my God.
3. God as our God, the most glorious and only satisfying portion. (T. Robinson, D. D.)
Thankfulness for faith spoken of
I. Faith spoken of proves--
1. Its nobility.
2. Its boldness.
3. Its fruitfulness.
II. Thanks given for this on account of--
1. Honour bestowed on the Romans.
2. Benefit likely to accrue to others.
3. Glory redounding to Christ. (T. Robinson, D. D.)
Exemplary faith
I. Its features--Consistent; earnest; loving.
II. Its effects--a good report; glory and thanks to God. (J. Lyth, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Chapter 3
Chapter 3
GOOD REPORT OF THE ROMAN CHURCH: PAUL NOT ASHAMED OF THE GOSPEL
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Rom_1:8-17
HE has blessed the Roman Christians in the name of the Lord. Now he hastens to tell them how he blesses God for them, and how full his heart is of them. The Gospel is warm all through with life and love; this great message of doctrine and precept is poured from a fountain full of personal affection.
Now first I thank my God, through Jesus Christ, about you all. It is his delight to give thanks for all the good he knows of in his brethren. Seven of his Epistles open with such thanksgivings, which at once convey the commendations which love rejoices to giver wherever possible, and trace all spiritual virtue straight to its Source, the Lord. Nor only here to "the Lord," but to "my God"; a phrase used, in the New Testament, only by St. Paul, except that one utterance of Eli, Eli, by his dying Saviour. It is the expression of an indescribable appropriation and reverent intimacy. The believer grudges his God to none; he rejoices with great joy over every soul that finds its wealth in Him. But at the centre of all joy and love is this-"my God"; "Christ Jesus my Lord"; "who loved me and gave Himself for me." Is it selfish? Nay, it is the language of a personality where Christ has dethroned self in His own favour, but in which therefore reigns now the highest happiness, the happiness which animates and maintains a self-forgetful love of all. And this holy intimacy, with its action in thanks and petition, is all the while "through Jesus Christ," the Mediator and Brother. The man knows God as "my God," and deals with Him as such, never out of that Beloved Son who is equally One with the believer and with the Father, no alien medium, but the living point of unity.
What moves his thanksgivings? Because your faith is spoken of, more literally, is carried as tidings, over the whole world. Go where he will, in Asia, in Macedonia, in Achaia, in Illyricum, he meets believing "strangers from Rome," with spiritual news from the. Capital, announcing, with a glad solemnity, that at the great Centre of this world the things eternal are proving their power, and that the Roman mission is remarkable for its strength and simplicity of "faith," its humble reliance on the Lord Jesus Christ, and loving allegiance to Him. Such news, wafted from point to point of that early Christendom, was frequent then; we see another beautiful example of it where he tells the Thessalonians {1Th_1:8-10} how everywhere in his Greek tour he found the news of their conversion running in advance of him, to greet him at each arrival What special importance would such intelligence bear when it was good news from Rome!
Still in our day over the world of Missions similar tidings travel. Only a few years ago "the saints" of Indian Tinnevelly heard of the distress of their brethren of African Uganda, and sent with loving eagerness "to their necessity." But recently (1892) an English visitor to the Missions of Labrador found the disciples of the Moravian Brethren there full of the wonders of grace manifested in those same African believers.
This constant good tidings from the City makes him the more glad because of its correspondence with his incessant thought, prayer, and yearning over them.
For God is my record, my witness, of this; the God whom I serve, at once, so the Greek (λατρευω) implies, with adoration and obedience, in my spirit, in the Gospel of His Son. The "for" gives the connection we have just indicated; he rejoices to hear of their faith, for the Lord knows how much they are in his prayers. The divine Witness is the more instinctively appealed to, because these thoughts and prayers are for a mission Church, and the relations between St. Paul and his God are above all missionary relations. He "serves Him in the Gospel of His Son," the Gospel of the God who is known and believed in His Christ. He "serves Him in the Gospel"; that is, in the propagation of it. So he often means, where he speaks of "the Gospel"; take for example, ver. 1 above; Rom_15:16; Rom_15:19 below; Php_1:5; Php_1:12; Php_2:22. "He serves Him," in that great branch of ministry, "in his spirit," with his whole love, will, and mind, working in communion with his Lord. And now to this eternal Friend and Witness he appeals to seal his assurance of incessant intercessions for them; how without ceasing, as a habit constantly in action, I make mention of you, calling them up by name, specifying before the Father Rome, and Aquila, and Andronicus, and Junias, and Persis, and Mary, and the whole circle, personally known or not, in my prayers; literally, on occasion of my prayers; whenever he found himself at prayer, statedly or as it were casually remembering and beseeching.
The prayers of St. Paul are a study by themselves. See his own accounts of them, to the Corinthians, the Ephesians, the Philippians, the Colossians, the Thessalonians, and Philemon. Observe their topic; it is almost always the growth of grace in the saints, to their Masters glory. Observe now still more their manner; the frequency, the diligence, the resolution which grapples, wrestles, with the difficulties of prayer, so that in Col_2:1, he calls his prayer simply "a great wrestling." Learn here how to deal with God for those for whom you work, shepherd of souls, messenger of the Word, Christian man or woman who in any way are called to help other hearts in Christ.
In this case his prayers have a very definite direction; he is requesting, if somehow, now at length, my way shall be opened, in the will of God, to come to you. It is a quite simple, quite natural petition. His inward harmony with the Lords will never excludes the formation and expression of such requests, with the reverent "if" of submissive reserve. The "indifference" of mystic pietism, which at least discourages articulate contingent petitions, is unknown to the Apostles; "in everything, with thanksgiving, they make their requests known unto God." And they find such expression harmonised, in a holy experience, with a profound rest "within this will," this "sweet beloved will of God." Little did he here foresee how his way would be opened; that it would lie through the tumult in the Temple, the prisons of Jerusalem and Caesarea, and the cyclone of the Adrian sea. He had in view a missionary journey to Spain, in which Rome was to be taken by the way.
"So God grants prayer, but in His love Makes ways and times His own."
His heart yearns for this Roman visit. We may almost render the Greek of the next clause, For I am homesick for a sight of you; he uses the word by which elsewhere he describes Philippian Epaphroditus longing to be back at Philippi, {Php_2:26} and again his own longing to see the son of his heart, Timotheus. {2Ti_1:4} Such is the Gospel, that its family affection throws the light of home on even unknown regions where dwell "the brethren." In this case the longing love however has a purpose most practical; that I may impart to you some spiritual gift of grace, with a view to your establishment. The word rendered "gift of grace" is used in some places {see especially 1Co_12:4; 1Co_12:9; 1Co_12:28; 1Co_12:30-31} with a certain special reference to the mysterious "Tongues," "Interpretations," and "Prophecies," given in the primeval Churches. And we gather from the Acts and the Epistles that these grants were not ordinarily made where an Apostle was not there to lay on his hands. But it is not likely that this is the import of this present passage. Elsewhere in the Epistle the word "charisma" is used with its largest and deepest reference; Gods gift of blessing in Christ. Here, then, so we take it, he means that he pines to convey to them, as his Lords messenger, some new development of spiritual light and joy; to expound "the Way" to them more perfectly; to open up to them such fuller and deeper insights into the riches of Christ that they, better using their possession of the Lord, might as it were gain new possessions in Him, and might stand more boldly on the glorious certainties they held. And this was to be done ministerially, not magisterially. For he goes on to say that the longed for visit would be his gain as well as theirs; that is, with a view to my concurrent encouragement among you, by our mutual faith, yours and mine together. Shall we call this a sentence of fine tact; beautifully conciliatory and endearing? Yes, but it is also perfectly sincere. True tact is only the skill of sympathetic love, not the less genuine in its thought because that thought seeks to please and win. He is glad to show himself as his disciples brotherly friend; but then he first is such, and enjoys the character, and has continually found and felt his own soul made glad and strong by the witness to the Lord which far less gifted believers bore, as he and they talked together. Does not every true teacher know this in his own experience? If we are not merely lecturers on Christianity but witnesses for Christ, we know what it is to hail with deep thanksgivings the "encouragement" we have had from the lips of those who perhaps believed long after we did, and have been far less advantaged outwardly than we have been. We have known and blessed the "encouragement" carried to us by little believing children, and young men in their first faith, and poor old people on their comfortless beds, ignorant in this world, illuminated in the Lord. "Mutual faith," the pregnant phrase of the Apostle, faith residing in each of both parties, and owned by each to the other, is a mighty power for Christian "encouragement" still.
But I would not have you ignorant, brethren. This is a characteristic term of expression with him. He delights in confidence and information, and not least about his own plans bearing on his friends. That often I purposed (or better, in our English idiom, have purposed) to come to you, (but I have been hindered up till now,) that I might have some fruits among you too, as actually among the other Nations. He cannot help giving more and yet more intimation of his loving gravitation towards them; nor yet of his gracious avarice for "fruit," result, harvest and vintage for Christ, in the way of helping on Romans, as well as Asiatics, and Macedonians, and Achaians, to live a fuller life in Him. This, we may infer from the whole Epistle, would be the chief kind of "fruit" in his view at Rome; but not this only. For we shall see him at once go on to anticipate an evangelistic work at Rome, a speaking of the Gospel message where there would be a temptation to be "ashamed" of it. Edification of believers may be his main aim. But conversion of pagan souls to God cannot possibly be dissociated from it.
In passing we see, with instruction, that St. Paul made many plans which came to nothing; he tells us this here without apology or misgiving. He claims accordingly no such practical omniscience, actual or possible, as would make his resolutions and forecasts infallible. Tacitly, at least, he wrote "If the Lord will," across them all, unless indeed there came a case where, as when he was guided out of Asia to Macedonia, {Act_16:6-10} direct intimation was given him, abnormal, supernatural, quite ab extra, that such and not such was to be his path.
But now, he is not only "homesick" for Rome, with a yearning love; he feels his obligation to Rome, with a wakeful conscience. Alike to Greeks and to Barbarians, to wise men and to unthinking, I am in debt. Mankind is on his heart, in the sorts and differences of its culture. On the one hand were "the Greeks"; that is to say, in the then popular meaning of the word, the peoples possessed of what we now call "classical" civilisation, Greek and Roman; an inner circle of these were "the wise," the literati, the readers, writers, thinkers, in the curriculum of those literatures and philosophies. On the other hand were "the Barbarians," the tongues and tribes outside the Hellenic pale, Pisidian, Pamphylian, Galatian, Illyrian, and we know not who besides; and then, among them, or anywhere, "the unthinking," the numberless masses whom the educated would despise or forget as utterly untrained in the schools, unversed in the great topics of man and the world; the people of the field, the market, and the kitchen. To the Apostle, because to his Lord, all these were now impartially his claimants, his creditors: he "owed them" the Gospel which had been trusted to him for them. Naturally, his will might be repelled alike by the frown or smile of the Greek, and by the coarse earthliness of the Barbarian. But supernaturally, in Christ, he loved both, and scrupulously remembered his duty to both. Such is the true missionary spirit still, in whatever region, under whatever conditions. The Christian man, and the Christian Church delivered from the world is yet its debtor. "Woe is to him, to it, if that debt is not paid, if that Gospel is hidden in a napkin."
Thus he is ready, and more than ready, to pay his debt to Rome. So (to render literally) what relates to me is eager, to you too, to the men in Rome, to preach the Gospel. "What relates to me"; there is an emphasis on "me," as if to say that the hindrance, whatever it is, is not in him, but around him. The doors have been shut, but the man stands behind them, in act to pass in when he may.
His eagerness is no light-heartedness, no carelessness of when or where. This wonderful missionary is too sensitive to facts and ideas, too rich in imagination, not to feel the peculiar, nay the awful greatness, of a summons to Rome. He understands culture too well not to feel its possible obstacles. He has seen too much of both the real grandeur and the harsh force of the imperial power in its extension not to feel a genuine awe as he thinks of meeting that power at its gigantic Centre. There is that in him which fears Rome. But he is therefore the very man to go there, for he understands the magnitude of the occasion, and he will the more deeply retire upon his Lord for peace and power.
Thus with a pointed fitness he tells himself and his friends, just here, that he is "not ashamed of the Gospel." For I am not ashamed; I am ready even for Rome, for this terrible Rome. I have a message which, though Rome looks as if she must despise it, I know is not to be despised. For I am not ashamed of the Gospel; for it is Gods power to salvation, for everyone who believes, alike for Jew, (first,) and for Greek. For Gods righteousness is in it unveiled, from faith on to faith; as it stands written, But the just man on faith shall live.
These words give out the great theme of the Epistle. The Epistle, therefore, is infinitely the best commentary on them, as we follow out its argument and hear its message. Here it shall suffice us to note only a point or two, and so pass on.
First, we recollect that this Gospel, this Glad Tidings, is, in its essence, Jesus Christ. It is, supremely, "He, not it"; Person, not theory. Or rather, it is authentic and eternal theory in vital and eternal connection everywhere with a Person. As such it is truly "power," in a sense as profoundly natural as it is divine. It is power, not only in the cogency of perfect principle, but in the energy of an eternal Life, an almighty Will, an infinite Love.
Then we observe that this message of power, which is, in its burthen, the Christ of God, unfolds first, at its foundation, in its front, "the Righteousness of God"; not first His Love, but "His Righteousness." Seven times elsewhere in the Epistle comes this phrase; rich materials for ascertaining its meaning in the spiritual dialect of St. Paul. Out of these passages, Rom_3:26 gives us the key. There "the righteousness of God," seen as it were in action, ascertained by its effects, is that which secures "that He shall be just, and the Justifier of the man who belongs to faith in Jesus." It is that which makes Wonderfully possible the mighty paradox that the Holy One, eternally truthful, eternally rightful, infinitely "law abiding" in His jealousy for that Law which is in fact His Nature expressing itself in precept, nevertheless can and does say to man, in his guilt and forfeit, "I, thy Judge, lawfully acquit thee, lawfully accept thee, lawfully embrace thee." In such a context we need not fear to explain this great phrase, in this its first occurrence, to mean the Acceptance accorded by the Holy Judge to sinful man. Thus it stands practically equivalent to-Gods way of justifying the ungodly, His method for liberating His love while He magnifies His law. In effect, not as a translation but as an explanation, Gods Righteousness is Gods Justification.
Then again, We note the emphasis and the repetition here of the thought of faith. "To every one that believeth"; "From faith on to faith"; "The just man on faith shall live." Here, if anywhere, we shall find ample commentary in the Epistle: Only let us remember from the first that in the Roman Epistle, as everywhere in the New Testament, we shall see "faith" used in its natural and human sense; we shall find that it means personal reliance. Fides est fiducia, "Faith is trust," say the masters of Reformation theology. Refellitur inanis hoereticorum fiducia, "We refute the heretics empty trust," says the Council of Trent against them; but in vain. Faith is trust. It is in this sense that our Lord Jesus Christ, in the Gospels, invariably uses the word. For this is its human sense, its sense in the street and market; and the Lord, the Man of men, uses the dialect of His race. Faith, infinitely wonderful and mysterious from some points of view, is the simplest thing in the world from others. That sinners, conscious of their guilt, should be brought so to see their Judges heart: as to take His word of peace to mean what it says, is miracle. But they should trust His word, having seen His heart, is nature, illuminated and led by grace, but nature still. The "faith" of Jesus Christ and the Apostles is trust. It is not a faculty for mystical intuitions. It is our taking the Trustworthy at His word. It is the opening of a mendicant hand to receive the gold of Heaven; the opening of dying lips to receive the water of life. It is that which makes a void place for Jesus Christ to fill, that He may be mans Merit, mans Peace, and mans Power.
Hence the overwhelming prominence of faith in the Gospel. It is the correlative of the overwhelming, the absolute, prominence of Jesus Christ. Christ is all. Faith is mans acceptance of Him as such. "Justification by Faith" is not acceptance because faith is a valuable thing, a merit, a recommendation, a virtue. It is acceptance because of Jesus Christ, whom man, dropping all other hopes, receives. It is, let us repeat it, the sinners empty hand and parted lips: It has absolutely nothing to do with earning the gift of God, the water and the bread of God; it has all to do with taking it. This we shall see open out before us as we proceed.
So the Gospel "unveils Gods righteousness"; it draws the curtains from His glorious secret. And as each fold is lifted, the glad beholder looks on "from faith to faith." He finds. that this reliance is to be his part; first, last, midst, and without end. He takes Jesus Christ by faith; he holds Him by faith; he uses Him by faith; he lives, he dies, in Him by faith; that is to say, always by Him, by Him received, held, used.
Then lastly, we mark the quotation from the Prophet, who, for the Apostle, is the organ of the Holy Ghost. What Habakkuk wrote is, for Paul, what God says, Gods Word. The Prophet; as we refer to his brief pages, manifestly finds his occasion and his first significance in the then state of his country and his people. If we please, we may explain the words as patriots contribution to the politics of Jerusalem, and pass on. But if so, we pass on upon a road unknown to our Lord and His Apostles. To Him, to them, the prophecies had more in them than the Prophets knew; and Habakkuks appeal to Judah to retain the Lord Jehovah among them in all His peace and power, by trusting Him, is known by St. Paul to be for all time an oracle about the work of faith. So. he sees in it a message straight to the soul which asks how, if Christ is Gods Righteousness, shall I, a sinner, win Christ for me. "Wouldst thou indeed be just with God, right with Him as Judge, accepted by the Holy One? Take His Son in the empty arms of mere trust, and: He is thine for this need, and for all."
"I am not ashamed of the Gospel." So the Apostle affirms, as he looks toward Rome. What is it about this Gospel of God, and of His Son, which gives occasion for such a word? Why do we find, not here only, but elsewhere in the New Testament, this contemplated possibility that the Christian may be ashamed of his creed, and of His Lord? "Whosoever shall be ashamed of Me, and of My words, of him: shall the Son of Man be ashamed"; {Luk_9:26} "Be not thou ashamed of the testimony of our Lord"; "Nevertheless, I am not ashamed". {2Ti_1:8; 2Ti_1:12} This is paradoxical, as we come to think upon it. There is much about the purity of the Gospel which might occasion, and does too often occasion, an awe and dread of it, seemingly reasonable. There is much about its attendant mysteries which might seem to excuse an attitude, however mistaken, of reverent suspense. But what is there about this revelation of the heart of Eternal Love, this record of a Life equally divine and human, of a Death as majestic as it is infinitely pathetic, and then of a Resurrection out of death, to occasion shame? Why, in view of this, should man be shy to avow his faith, and to let it be known that this is all in all to him, his life, his peace, his strength, his surpassing interest and occupation?
More than one analysis of the phenomenon, which we all know to be fact, may be suggested. But for our part we believe that the true solution lies near the words sin, pardon, self-surrender. The Gospel reveals the eternal Love, but under conditions which remind man that he has done his worst to forfeit it. It tells him of a peace and strength sublime and heavenly; but it asks him, in order to receive them, to kneel down in the dust and take them, unmerited, for nothing. And it reminds them that he, thus delivered and endowed, is by the same act the property of his Deliverer; that not only the highest benefit of his nature is secured by his giving himself over to God, but the most inexorable obligation lies on him to do so. He is not his own, but bought with a price.
Such views of the actual relation between man and God, even when attended, as they are in the Gospel, with such indications of mans true greatness as are found nowhere else, are deeply repellent to the soul that has not yet seen itself and God in the light of truth. And the human being who has got that sight, and has submitted himself indeed, yet, the moment he looks outside the blessed shrine of his own union with his Lord, is tempted to be reticent about a creed which he knows once repelled and angered him. Well did Paul remember his old hatred and contempt; and he felt the temptations of that memory, when he presented Christ either to the Pharisee or to the Stoic, and now particularly when he thought of "bearing witness of Him at Rome," {Act_23:11} imperial, overwhelming Rome. But then he looked away from them to Jesus Christ, and the temptation was beneath his feet, and the Gospel, everywhere, was upon his lips.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain 8–15. First, I thank God. The first thing he…
8–15. First, I thank God. The first thing he wishes to speak of is thankfulness for a fact he is about to state, viz., their faith is spoken of throughout the world. The church at Rome was as “a city set on a hill.” From every country where the gospel was planted, people were constantly going to and returning from Rome, and hence the fact of there being a church in the great capital would be known everywhere.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Rom_1:8. Your faith is spoken of, etc.—Rome frequented by…
CRITICAL NOTES
Rom_1:8. Your faith is spoken of, etc.—Rome frequented by strangers, and so the faith of the Church easily made known. κόσμω, the beautiful order of the visible world.
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Rom_1:10. Making request, if by any means, etc.—Grotius happily renders: “Si forte Dei voluntas felicitatem mihi indulgeat ad nos remindi.” Making request is δεόμενος—a special word for prayer, and implies a sense of need. Lightfoot says “precatio” points to the frame of mind and “rogatio” to the act of solicitation.
Rom_1:12.—The apostle here uses wise gentleness without any dissimulation.
Rom_1:13. Some fruit.—Not personal profit, as Koppe, but spiritual fruit—καρπός—fruit from spiritual seed, fruit from my apostolical labours.
MAIN HOMILETICS OF THE PARAGRAPH.—Rom_1:8-14
A beautiful letter.—In these days of postcards the art of letter-writing is not likely to be cultivated to any great extent. Addison’s Spectator is placed on our shelves, but not studied. Greyson’s Letters had a good circulation in their day, and yet, though only a few short years have passed since Henry Rogers wrote them, how seldom are they seen. Some of our novelists write in their books good letters; still, it is to be feared that the readers skim over them lightly. It is satisfactory to find that the letters of St. Paul are not dead letters. They are not read as much as we could wish, still they are read; and further, they are felt far more than they are read. In these verses we have a letter within a letter. We are not now to deal with the whole of the letter to the Romans, but with that portion which is contained in these seven verses.
I. This is a letter with a joyful commencement.—The postman’s knock sends a thrill through the house. The greater part of his messages are appeals for help, tales of suffering, records of distress. Shall we go back to the times when letters were franked? Shall we envy those who lived in remote regions, and whose letters might lie for weeks in the wayside post-house? In Paul’s letter there is no appeal for help. He does not begin with a mournful phrase. He makes us read as he writes, “I thank my God.” If we could say my God as we say my house, my business, or my estate, then we should the oftener say, I thank my God. Paul thanks God for a good report—faith spoken of throughout the whole world. How startling to modern notions to make religion the prominent topic in our letters! When writing to friends we are thankful for their health, for their safe investments, for their introduction into higher society, and so on. How far does the report of our faith reach? Is there a Church in England to-day the report of whose faith would reach as far as from Rome to Corinth? Could any modern Paul with any just metaphorical licence say with reference to any English Church, Scotch Church, American Church, or any other, “I thank my God that your faith is spoken of throughout the whole world”?
II. This is a letter with a necessary personal reference.—Some letters are disfigured by the presence of too many capital I’s. Our letters are sometimes the record of our own doings, which may be of more interest to the writers than the readers. Paul’s personal reference has an intimate connection with the welfare of others. Here is (a) a solemn oath; (b) the true method of Christian service—with the spirit in the gospel; (c) intercessory prayer.
III. Thus this is a letter with an altruistic purpose.—Altruism was taught before the appearance of Comte. The Comtist doctrine inculcates the sacrifice of self for the good of others. Paul’s practice anticipates Comtist doctrine. Shall we say that Paul practised as well as preached, while Comtists only preach? We only know in part, so we must be forgiven as we affirm that we have never heard of Monsieur Comte’s self-denying labours and sacrifices for the good of humanity. Paul desired a prosperous journey—what we all desire—a prosperous journey that we may reap some καρπόν, some earthly advantage or emolument or some mere excitement. Paul desired a prosperous journey that he might impart. The καρπόν he looked for was that souls might be saved as the result of his preaching. He desired a prosperous journey that he might sow spiritual seed, and in due season reap the καρπόν of a spiritual harvest.
IV. This letter refers to the mystery of the divine “let.”—It is a mystery that there should be a let to the benevolent purpose of St. Paul. The divine lets are scattered thickly through and before all human doings and purposes. Where is the love in the let? Why does God permit the scheme to be thwarted? Why are noble purposes broken off? Why have we to sing in mournful measures, How are the mighty fallen in the midst of the battle and before the conquest was gained? Why was Stephen stoned? God’s love is not a mere soft sentiment, the emotion of an amiable nature. God’s love is guided by wisdom. Paul was let, but God is wise; and Paul acknowledges divine wisdom. Stephen was let from further life-work by stones. But we may say with Augustine that the Church owes Paul to the prayer of Stephen. Let us see to it that the lets of life are not of our making. If the let is divine, we may be sure all is well. When God says stand still, it is that He may make a brighter revelation of His power and wisdom.
V. This letter acknowledges a debt.—Our letters are often claims. The creditor writes for payment. The debtor does not often voluntarily write to, express his indebtedness. Paul writes, “I am debtor.” The poor tentmaker might well be a debtor. Trade is bad. Tentmaking is not remunerative. Will Paul be able to pull through? His creditors are very numerous. Will they be merciful, and accept a very small composition? His creditors are Greeks and Barbarians, wise and unwise. Ah, Paul was a debtor to divine love and gracious calling! He was a debtor without any human creditors. Right royally he discharges the claim. If ever a minister were free from the blood of man, that minister was St. Paul. We are all debtors to God—debtors to our fellows on account of what we have received. How is the debt being discharged? Are we faithful? are we loving? are we living for others?
Rom_1:11. Genuine philanthropy.—In these words we have a sketch of genuine philanthropy.
I. Its distinguishing power.—It is a power to “impart some spiritual gift, to the end ye may be established” or confirmed. There is a philanthropy that has power to impart certain material and mental gifts, but is unable to impart the spiritual.
1. All men require spiritual gifts;
2. Most men have them not;
3. None but those who have them can impart them.
II. Its distinguishing inspiration.—“I long.” It is my deep craving, my burning desire. To enrich men spiritually is to enrich them completely and for ever. And this is evermore the supreme desire of genuine philanthropy. “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.”—Homilist.
Rom_1:11-12. The benefits of Christian communion.—There was a mutual desire on the part of the apostle and the Roman Christians to see each other. Paul’s special reasons were:
1. To bestow comfort on the members who had laboured under extraordinary difficulties;
2. Paul in great need of comfort himself. For years Paul had been struggling, beating out new tracks, disputing with error, perpetually striving. Long among strangers, he yearned to be with friends. This suggests:—
I. That there is between Christians a bond of sympathy.—A spiritual freemasonry. The fact that there is so little of it to-day is sadly suggestive. Downright Christianity compels us to a gracious consideration for other people.
II. The benefits of Christian communion.—
1. Special help for the forlorn, gracious upliftings for the lowly, rest for the weary, counsel for the perplexed. There are times when solitude is demanded—e.g., for heart-searching. Yet too much isolation not good. Brooding over our troubles makes them appear insurmountable.
2. In a real Christian communion there is no caste. There ought not to be. Calvin says: “In Christ’s Church no one is so poor as not to be able to confer on us some important benefit; but our pride, alas! hinders us from reaping mutual advantages. The early Christians knew no caste. Mistress and maid knelt together before the Lord.” There is room for more of this to-day.
3. The old saying applies: “In the multitude of counsellors,” etc.
III. The reciprocity of Christian communion.—By mutual intercourse we are gainers. By mutual consideration of the gospel message souls are refreshed and invigorated. “The liberal soul shall be made fat, and he that watereth shall be watered also himself.” Neither veteran in the Christian ranks nor young Christian can afford to ignore Christian communion. It will never lower one’s dignity to listen to the advice of those who have fought more battles, seen more dangers, travelled greater distances in the heavenly way. The warnings of our fathers in the Church are like letters of gold.—Albert Lee.
Paul the debtor.—Paul has many names for himself—none of them lofty, all of them lowly; the highest, simply “an apostle.” Sometimes it is Paul “the servant of Jesus Christ”; sometimes Paul “the aged”; sometimes Paul “the prisoner”; sometimes it is “less than the least of all saints”; sometimes “the chief of sinners.” Here it is another—“a debtor.” It is then of Paul the debtor we are to speak.
I. To whom is he a debtor?—Not to self; not to the flesh; not to the law. He owes nothing to these. We might say he is debtor to God, to Christ, to the cross. But these are not now in his mind. It is to Greek and Jew, wise and unwise, men of all nations; the whole fallen world, that he feels himself a debtor. They have done nothing for him indeed: they have persecuted, condemned, reviled him; yet that does not alter his position or cancel his debt. His debt to them is founded on something which all this ill-usage, this malice, cannot alter. Yes, a Christian is debtor to the world—not to his family only, or his nation, but to the whole world. Let this thought dwell in us and work in us, expanding and enlarging us, elevating our vision. We speak of the world being debtor to the Church: let us never forget that, according to Paul’s way of thinking, and to the mind of the Holy Spirit, the Church is debtor to the world.
II. When and how he became a debtor.—Even as a Jew he was a debtor, for he possessed something which the world did not. It was when Paul became possessed of the unsearchable riches of Christ that he felt himself a debtor to the world. He had found a treasure, and he could not conceal it: he must speak out; he must tell abroad what he felt. He was surrounded by needy fellow-men, in a poor, empty world. Should he keep the treasure to himself? No. As the lepers of Samaria felt themselves debtors to the starving city, so did Paul to a famishing world. His debt directly is to God; but then, indirectly, it is to the world. Thus the Christian man feels his debt—his obligation to the world because of his obligation to God. But then a man must know that he has the treasure himself before he can be quickened into a feeling of his responsibility to others.
III. How he pays the debt.—By carrying to them that gospel which he had received. He goes to Corinth—doing what? Paying there a part of his infinite debt. He goes to Athens, to Thessalonica, to Rome—doing what? Paying in each place part of the infinite debt which he owes to God. He is a rich man, and can afford to give. We pay our debt:
1. By making known the gospel to others;
2. By prayer for others;
3. By our givings;
4. By our consistent life. Yes, you are debtors to all. Show that you feel this. Be constrained by a loving sense of your infinite obligations and responsibilities to Him who loved you.—H. Bonar.
SUGGESTIVE COMMENTS ON Rom_1:8-13
Rome is now changed.—The faith of the Roman Christians came to be thus talked of, not only because it was excelling in itself, but because it was eminent and observable in its circumstances. Rome was a city upon a hill; everyone took notice of what was done there. Thus those who have many eyes upon them have need to walk circumspectly, for what they do, good or bad, will be spoken of. The Church of Rome was then a flourishing Church; but since that time how is the gold become dim! how is the most fine gold changed! Rome is not what it was. She was then espoused a chaste virgin to Christ, and excelled in beauty; but she has since degenerated, dealt treacherously, and embraced the bosom of a stranger, so that (as that good old book the Practice of Piety makes appear in no less than twenty-six instances) even the Epistle to the Romans is now an epistle against the Romans. Little reason has she therefore to boast of her former credit.—Henry.
Faith of the Romans had good results.—In the beginning of his epistles Paul generally subjoined to the apostolic benediction a solemn thanksgiving for the faith, charity, patience, and other virtues of the brethren to whom he wrote, to make them sensible of their happy state, and to lead them to a right improvement of the advantages which they enjoyed as Christians. The faith of the Romans which occasioned so much discourse was their turning from idols. An event of this kind could not fail to be spoken of with wonder through the whole empire, as there were multitudes of strangers continually coming to Rome from the provinces who on their return home would report what they had seen. For this the apostle thanked God, because the conversion of the Romans encouraged the inhabitants of other cities to forsake the established idolatry. Besides, Rome being the metropolis of the world, the conversion of so many of its inhabitants brought no small credit to the evidences of the gospel.—Macknight.
Light increased by shining.—“That is, that being with you, we may be comforted together.” This is an epanorthosis in which he at the same time both corrects and explains the two proximate ends of his desire, and intimates that he desires to be with them—that whatever comfort God might bestow on them through him, he might be a partaker of the same along with them, so that teacher and taught might be encouraged in common, and the faith of each increased to their mutual advantage. By this the apostle teaches us that the brightest lights in the Church shone by communicating light, were instructed by teaching others, and by ministering to the faith of others were more and more confirmed in their own belief.—Ferme.
Natural that Paul should desire to see Rome.—At this time Paul had not seen Rome. But how natural was it in a man of his taste and intelligence to wish to see it! Nothing had made such a figure in history as this imperial city. From a kind of village it extended in a course of years till it became the mistress of the nations and the metropolis of the world. How powerfully must curiosity have been awakened by its extent, its majesty, its edifices, its institutions, its laws and customs! Paul was also a citizen; and while some, with a great ransom, purchased this privilege, he was freeborn. Yet his longing to see it was not to indulge the man and the Roman, but the Christian and the apostle. He longed to impart to the beloved and called of God there some “spiritual benefit.” But see the order of divine grace. Before he was useful to them, they imparted some spiritual benefit to him and established his wavering confidence. For when he had landed at Puteoli and advanced towards Rome, the brethren came to meet him as far as the Appii Forum and the Three Taverns, “whom when Paul saw, he thanked God, and took courage.” Here we see that the most eminent servants of God may be depressed and desponding, and that it is possible for them to derive assistance and comfort from those who are much inferior to them in office, condition, abilities, and grace. There is no such thing as independence. Let none be proud; let none despair. The Christian Church is a body, and the body is not one member, but many. “If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?… The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of you.” But how was this prosperous journey according to the will of God, for which he made so many requests, to be accomplislied? How little did he imagine the way in which he was to visit this famous city! He enters it, indeed; but in the character of a prisoner, driven thither by persecution, and after being shipwrecked upon a certain island. So high are God’s thoughts above our thoughts, and His ways above our ways. So little do we know what we pray for. So often by strange and sometimes by terrible things in righteousness does He answer us as the God of our salvation. So fulfils He the promise, “I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.”—W. Jay.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain 8. “In the first place, I thank God through…
8. “In the first place, I thank God through Jesus Christ concerning you all, because your faith is spoken of in the whole world.” The emperors had built great highways into every country in the known world (as it belonged to them by conquest), so traveling was convenient in all the known earth. The stranger in every foreign land had nothing to do but find the Roman road and walk in it till he reached the world’s metropolis; as all the roads in England centralize in London. Throughout their universal conquests during seven hundred years, Rome made it a rule to adopt all the religions of the conquered nations, bringing all their gods to Rome, where all were worshipped in the Pantheon, a magnificent circular marble edifice 200 feet in diameter and 200 feet high, still standing and in a perfect state of preservation, now useful for the Holiness people to preach in, as all have a perfect right in that temple to worship any god in all the world, and in any way. Therefore the new religion (Christianity), within the twenty-eight years since Pentecost, had received notoriety throughout the whole world, in the reports carried by the travelers from Rome to the ends of the earth. Bygone ages have been filled with miracles, not only recorded in the Bible, but great and wonderful unwritten by an inspired pen. In 753 B. C. the jealous king of Alban had Romulus and Remus exposed in the wild woods on the banks of the Tiber. A wolf finding them, instead of devouring them, nursed them with her own milk. Corroboratory of this historic legend, they still keep wolves in the same cave on the spot. I saw them when I was there in 1895. These exposed infants, reared by the wolf, became shepherds on the spot, becoming a rendezvous of the wandering pioneers, and soon swelling into a tribe. By the famous stratagem, well known in history, of securing wives from the Sabines, resulting in the accession of that nation, they proceeded with their conquests over the nations of the earth. So constant was the work of death that the Temple of Janus, whose open doors indicated war, and closed were the signal of peace, never was closed but twice during the 753 years — once during the reign of Numa Pompilius, and again immediately after the first Punic war. At the end of the period it was permanently closed, as the whole world was conquered and peace had come to abide. Then was fulfilled the prophecy, “The scepter shall not depart from Judah, nor a lawgiver from beneath his feet, till Shiloh come.” When the Romans had conquered all the world, then Augustus Caesar was crowned universal monarch, thus taking the scepter from Judah and all other nations at the very time when Shiloh was born in Bethlehem, thus making the birth of the Savior significantly the herald of “peace on earth and good will to men,” as the Romans had conquered and thus brought universal peace. Do you not see the hand of God in all this? Nothing was so important to the preaching of the gospel in all the earth as a powerful universal empire precisely such as Rome. Do you not see with what rapidity Paul passed from nation to nation, preaching the gospel? This he could not have done if all of these nations had not been under the same government.
What was true of Paul was equally true of all the apostles and their numerous comrades. Paul, being a learned man, wrote up his travels. The original twelve, “unlearned and ignorant men,” with few exceptions, left us no history of their ministry; however, we have a mere epitome in contemporaneous tradition that they all, like Paul, went to the ends of the earth, preaching faithfully till bloody martyrdom set them free to fly away to glory: Paul beheaded and Peter crucified at Rome; Luke hung on an olive-tree in Greece; Matthew suffering martyrdom in Ethiopia, Matthias in Abyssinia, Mark in Alexandria; James, the son of Zebedee, beheaded by Herod Antipas; James, the son of Alpheus, precipitated from a pinnacle of the temple; Andrew crucified in Armenia, Philip in Asia Minor; Bartholomew skinned alive by order of the barbarous king in Phrygia; Jude shot full of arrows in Tartary; Thomas interpenetrated with a cruel iron bar, and thus martyred, in India; and John, having been miraculously delivered from the caldron of boiling oil in Rome into which he was cast to make soap of him, was then banished to Patmos, where he saw the apocalyptic visions; finally, at the age of 101 years, was translated to Heaven from Ephesus, Asia Minor. Justin Martyr, Irenaeus, and other Christian Fathers, so certify, and I believe. Why have we no record in Scripture? Good reason: John himself was the last writer, surviving all the other apostles thirty years. Hence no one was left to record his translation. John Wesley believed it, and so do I. God, in His wonderful providence, gave the Romans the whole world in one vast consolidated empire, as a grand preparation for the universal propagation of the gospel, which would have been an impossibility without the protection of a universal government. For a similar reason, He gave Alexander the Great all nations A. D. 325, in order to establish the Greek language in all the world as the necessary vehicle which God in His wonderful providence had prepared to transmit the gospel to the world, and retain it in its inspired original to the latest generation.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain First [i. e., before I proceed to other matters,…
First [i. e., before I proceed to other matters, I wish you to know that], I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world . [Through the mediation of Christ (comp. Heb_13:15 ; 1Pe_2:5 ; Col_3:17 ; Eph_5:20 ) Paul offers thanks on account of the Christians at Rome, because their faith had so openly and notoriously changed their lives from sin to righteousness that, wherever the apostle went, he found the churches in the whole Roman world, which then embraced western Asia, northern Africa and almost the whole of Europe, took notice of it. The apostle realized the incalculable good which would result from the proper enthronement of Christ in so important a center as Rome, and in view of its future effects on the world, its present influence over the church, its tendency to lighten and facilitate his own labors, and many like blessings and benefits, Paul thanks God that his enthronement had taken place in the loyal heart of those whom he addresses. He refers to the knowledge of believers, for the church was comparatively unknown to unbelievers, even in the city itself-- Act_28:22 ]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain kosmos = mankind. (See Scofield "Mat 4:8").
world
kosmos = mankind. (See Scofield "Mat 4:8").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Introduction to the Letter
The Introduction to the Letter
Paul’s longing to see the Christians of Rome:
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v. 8. First, I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world.
v. 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,
v. 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.
v. 11. For I long to see you that I may impart unto you some spiritual gift, to the end ye may be established;
v. 12. that is, that I may be comforted together with you by the mutual faith both of you and me.
In this introduction Paul pursues the course usually adopted by him in his epistles, namely, of first placing himself in relation with his readers; and his first point of contact with them is gratitude for their participation in Christianity. "First," above all things, before everything else. Very emphatically Paul brings out this thought of his sincere gratitude, which must always stand first in the Christian’s life and precede all prayers and wishes. Note that the apostle refers to "my God. " That is the essence of true faith, that the believer puts his personal trust in God and uses the language of personal application with a full understanding of personal obligation. It is the God whose he is and whom he serves, Act 27:23. Through Jesus Christ, Paul thanks God; for without the salvation gained by our great Substitute man could not enter into the proper relation with God, nor could any work of man, even prayer and thanksgiving, be pleasing to God. The precious name of Jesus Christ, which has been named three times in the salutation, appears also in the introduction proper, at the head of the letter. His thanks to God concern them all, for they are actuated by the fact that their faith, visible to all men by its fruits and manifestations, by their Christian life, was spoken of in the whole world. Since Rome was the capital of the world, anything unusual happening there was sure to be transmitted and to spread into all parts of the world with great rapidity. It was a fine testimony to the soundness of their faith that the Roman Christians had such an enviable reputation wherever the Christian religion was professed.
The thanksgiving of Paul was naturally a matter between him and God; it was hidden from the observation of men. He therefore appeals to God, who hears his ceaseless prayers for the Roman Christians, as a witness of the truth of his statement, of the sincerity of the love which he bears them, although he had not till now stood in personal elation with them. It was this God to whom Paul here appealed in solemn affirmation, whom he served in his spirit in the Gospel of His Son. His spirit, his regenerated heart, enables him to perform his work in prayerful communion with God. He serves God in the Gospel of His Son, in the preaching of the redemption earned through the blood of the Son of God. This ministry is a sacrificial service, a true act of worship, a fine external manifestation of the internal relation with God. A true minister of the Word does not only serve God in the Gospel when he proclaims the Word publicly and privately, but also when he deals with God alone, in the communion of prayer for himself and all those entrusted to his spiritual care.
To his thanksgiving in behalf of the Roman Christians, Paul added a constant reminder about them, pleading with the Lord whether, in accordance with his prayers, he would ever be so fortunate as to come to them by the will of God. That was one of the most eager wishes of the apostle, to see the brethren in Rome face to face, to be sped on his way to them, to have the good fortune that would enable him to make the journey to see them. But he places the matter into the hands of God. The Lord of the universe and the Church, whose almighty hand shapes circumstances and destinies, could and would surely at His appointed time arrange matters so that Paul would see Rome, Jas 4:15.
The reason for his earnest petition and pleading Paul states to be his sincere longing to see the Christians in Rome, to become personally acquainted with them, with the purpose of transmitting to them some spiritual gift, in order to confirm, to establish them. Whatever of gracious gift Paul might be able to communicate to them in the form of teaching, admonition, consolation, he did not ascribe to his own personality and gifts, but to the mercy of God, of which they became partakers through the Spirit of God. For it is the Holy Ghost alone that works spiritual benefits in the heart of men through the preaching of the Word. But while the brethren at Rome will thus be confirmed and strengthened in their faith and in their Christian life, Paul himself will not remain without benefit. He himself will find comfort, consolation, Christian encouragement among them when they are strengthened. Both parties will thus gain an advantage through faith in one another, by their mutual faith, whose oneness is here emphasized. As Paul gives evidence of his faith by instructing the Roman Christians, by testifying of his faith, so they give evidence of their faith by accepting the Word of God with gladness. Thus both would receive comfort and cheer in their faith. He that teaches and confirms others, himself has benefit there from and is edified, since he sees that the Word is received by the hearers with all indications of the gracious power of God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the whole world
the whole world
the world Paul and his readers knew and could travel in, which was the Roman Empire
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For God is my witness
Paul emphasizes that he earnestly prays for them and that God has seen him praying. The word "for" is often left untranslated.
in my spirit
A person's spirit is the part of him that can know God and believe in him.
the gospel of his Son
The good news (gospel) of the Bible is that the Son of God has given himself as the Savior of the world.
Son
This is an important title for Jesus, the Son of God. (See: Translating Son and Father)
I make mention of you
"I talk to God about you"
I always request in my prayers that ... I may at last be successful ... in coming to you
"Every time I pray, I ask God that ... I may succeed ... in coming to visit you"
by any means
"in whatever way God allows"
at last
"eventually" or "finally"
by the will of God
"because God desires it"
translationWords
God
Jesus
faith
preach
world
testimony
servant
spirit
good news
son
pray
will of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.