Romans 1 · Robertson's Word Pictures
1To the Romans (pros Romaious). This is the title in Aleph A B C, our oldest Greek MSS. for the Epistle. We do not know whether Paul gave any title at all. Later MSS. add other words up to the Textus Receptus: The Epistle of Paul to the Romans. The Epistle is put first in the MSS. because it is the most important of Paul's Epistles.
Paul (Paulos). Roman name (Paulus). See on Ac 13:9 for the origin of this name by the side of Saul.
Servant (doulos). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in Ga 1:10 . Recurs in Php 1:1 and desmios (bondsman) in Phm 1:1 .
Called to be an apostle (kletos apostolos). An apostle by vocation (Denney) as in 1Co 1:1 . In Ga 1:1 kletos is not used, but the rest of the verse has the same idea.
Separated (aphorismenos). Perfect passive participle of aphorizo for which verb see on Ga 1:15 . Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God's gospel, a chosen vessel (Ac 9:15 ). By man also (Ac 13:2 ). Many of Paul's characteristic words like euangelion have been already discussed in the previous Epistles that will call for little comment from now on.
2He promised afore (proepengeilato). First aorist middle of proepangello for which verb see on 2Co 9:5 .
By (dia). Through, by means of, intermediate agency like Mt 1:22 which see.
In the holy scriptures (en graphais agiais). No article, yet definite. Perhaps the earliest use of the phrase (Sanday and Headlam). Paul definitely finds God's gospel in the Holy Scriptures.
3Concerning his Son (per tou uiou autou). Just as Jesus found himself in the O.T. (Lu 24:27,46 ). The deity of Christ here stated.
According to the flesh (kata sarka). His real humanity alongside of his real deity. For the descent from David see Mt 1:1,6,20; Lu 1:27; Joh 7:42; Ac 13:23 , etc.
4Who was declared (tou oristhentos). Articular participle (first aorist passive) of orizo for which verb see on Lu 22:22; Ac 2:23 . He was the Son of God in his preincarnate state (2Co 8:9; Php 2:6 ) and still so after his Incarnation (verse 3, "of the seed of David"), but it was the Resurrection of the dead (ex anastaseos nekron, the general resurrection implied by that of Christ) that definitely marked Jesus off as God's Son because of his claims about himself as God's Son and his prophecy that he would rise on the third day. This event (cf. 1Co 15 ) gave God's seal "with power" (en duname), "in power," declared so in power (2Co 13:4 ). The Resurrection of Christ is the miracle of miracles. "The resurrection only declared him to be what he truly was" (Denney).
According to the spirit of holiness (kata pneuma agiosunes). Not the Holy Spirit, but a description of Christ ethically as kata sarka describes him physically (Denney). Hagiosune is rare (1Th 3:13; 2Co 7:1 in N.T.), three times in LXX, each time as the attribute of God. "The pneuma agiosunes, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam).
Jesus Christ our Lord (Iesou Christou tou kuriou emon). These words gather up the total personality of Jesus (his deity and his humanity).
5Unto obedience of faith (eis upakoen pisteos). Subjective genitive as in 16:26, the obedience which springs from faith (the act of assent or surrender).
6Called to be Jesus Christ's (kleto Iesou Christou). Predicate genitive after kleto (verbal adjective from kaleo, to call), though it is possible to consider it the ablative case, "called of (or from) Jesus Christ."
7In Rome (en Rome). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit en Rome in verse 15. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of en Epheso in Eph 1:1 from Aleph and B (the two oldest and best MSS.).
Beloved of God (agapetois theou). Ablative case of theou after the verbal adjective like didakto theou (taught of God) in Joh 6:45 (Robertson, Grammar, p. 516).
From God our Father and the Lord Jesus Christ (apo theou patros emon ka kuriou Iesou Christou). "St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it" (Sanday and Headlam). Paul's theology is clearly seen in the terms used in verses 1-7.
8First (proton men). Adverb in the accusative case, but no epeita de (in the next place) as in Heb 7:2 or epeita as in Jas 3:17 follows. The rush of thoughts crowds out the balanced phraseology as in Ro 3:2; 1Co 11:18 .
Through (dia). As the mediator or medium of thanksgiving as in 7:25.
For (per). Concerning, about.
That (ot). Or because. Either declarative or causal ot makes sense here.
Your faith (e pistis umon). "Your Christianity" (Sanday and Headlam).
Is proclaimed (katangelleta). Present passive indicative of katangello, to announce (angello) up and down (kata). See also anangello, to bring back news (Joh 5:15 ), apangello, to announce from one as the source (Mt 2:8 ), prokatangello, to announce far and wide beforehand (Ac 3:18 ).
Throughout all the world (en olo to kosmo). Natural hyperbole as in Col 1:6; Ac 17:6 . But widely known because the church was in the central city of the empire.
9I serve (latreuo). Old verb from latron, hire, and latris, hireling, so to serve for hire, then to serve in general gods or men, whether sacred services (Heb 9:9; 10:2 ) or spiritual service as here. Cf. Ro 12:1; Php 3:3 .
Unceasingly (adialeiptos). Late adverb for which see 1Th 1:2f.; 2:13; 5:17 , only other N.T. examples.
Always (pantote). One might think that Paul prayed for no others, but he uses both adverbs in 1Th 1:2 . He seems to have had prayer lists. He never omitted the Romans.
10If by any means now at length (e pos ede pote). A condition of the first class in the form of an indirect question (aim) or elliptical condition like Ac 27:12 (Robertson, Grammar, p. 1024). Note the four particles together to express Paul's feelings of emotion that now at length somehow it may really come true.
I may be prospered (euodothesoma). First future passive indicative of euodoo for which verb see on 1Co 16:2 .
By the will of God (en to thelemat tou theou). Paul's way lay "in" God's will.
11Impart (metado). Second aorist active subjunctive of metadidom, to share with one. See on Lu 3:11; 1Th 2:8 .
To the end ye may be established (eis to sterichthena umas). Final clause (common in Paul) with eis to and the first aorist passive infinitive of sterizo for which verb see on Lu 22:32; 1Th 3:3,13 .
12That is (touto de estin). "An explanatory correction" (Denney). The de should not be ignored. Instead of saying that he had a spiritual gift for them, he wishes to add that they also have one for him.
That I with you may be comforted (sunparaklethena en umin). "My being comforted in you (en umin) together (sun-) with you," a mutual blessing to each party (you and me).
13Oftentimes I purposed (pollakis proethemen). Second aorist middle of protithem, old verb to place, to propose to oneself, in N.T. only here, 3:25; Eph 1:9 . See Ac 19:21 for this purpose.
And was hindered (ka ekoluthen). "But was hindered," adversative use of ka.
That I might have some fruit (ina tina karpon scho). Second aorist (ingressive), active of echo, to have, and here means "might get (ingressive aorist) some fruit."
14On
debtor (opheiletes) see Ga 5:3 .
Both to Greeks and to Barbarians (Hellesin te ka barbarois). The whole human race from the Greek point of view, Jews coming under barbarois. On this word see Ac 18:2,4; 1Co 4:11; Col 3:11 (only N.T. instances). The Greeks called all others barbarians and the Jews termed all others Gentiles. Did Paul consider the Romans as Greeks? They had absorbed the Greek language and culture.
15So as much as in me is I am ready (outo to kat' eme prothumon). Literally, "Thus the according to me affair is ready" (prothumos, old adjective, pro, thumos). It is an awkward idiom like to ex umon in 12:18. The plural ta kat' eme we find in Php 1:12; Col 4:7; Eph 6:21 .
16It is the power of God (dunamis theou estin). This Paul knew by much experience. He had seen the dynamite of God at work.
To the Jew first, and also to the Greek (Ioudaio te proton ka Hellen). Jesus had taught this (Joh 4:22; 10:16; Lu 24:47; Ac 1:8 ). The Jew is first in privilege and in penalty (Ro 2:9f. ). It is not certain that proton is genuine, but it is in 2:9f .
17For therein (gar en auto). In the gospel (verse 16) of which Paul is not ashamed.
A righteousness of God (dikaiosune theou). Subjective genitive, "a God kind of righteousness," one that each must have and can obtain in no other way save "from faith unto faith" (ek pisteos eis pistin), faith the starting point and faith the goal (Lightfoot).
Is revealed (apokalupteta). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul's statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: soterian (salvation), euangelion (gospel), apokalupteta (is revealed), dikaiosune theou (righteousness of God), pistis (faith) and pisteuont (believing). He grounds his position on Hab 2:4 (quoted also in Ga 3:11 ). By "righteousness" we shall see that Paul means both "justification" and "sanctification." It is important to get a clear idea of Paul's use of dikaiosune here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (dikaiosune) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Mt 5:20 ) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from dikaios, a righteous man, and that from dike, right or justice (called a goddess in Ac 28:4 ), and that allied with deiknum, to show, to point out. Other allied words are dikaioo, to declare or make dikaios (Ro 3:24,26 ), dikaioma, that which is deemed dikaios (sentence or ordinance as in 1:32; 2:26; 8:4 ), dikaiosis, the act of declaring dikaios (only twice in N.T., 4:25; 5:18 ). Dikaiosune and dikaioo are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words.
18For the wrath of God is revealed (apokalupteta gar orge theou). Note in Romans Paul's use of gar, now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see verse 17) of God's wrath corresponding to the revelation of God's righteousness, this an unwritten revelation, but plainly made known. Orge is from orgao, to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without it, for God's wrath justly rested upon all both Gentiles ( 1:18-32) and Jews ( 2:1-3:20).
Ungodliness (asebeian). Irreligion, want of reverence toward God, old word (cf. 2Ti 2:16 ).
Unrighteousness (adikian). Lack (a privative and dike) of right conduct toward men, injustice (Ro 9:14; Lu 18:6 ). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, "might makes right").
Hold down the truth (ten aletheian katechonton). Truth (aletheia, alethes, from a privative and letho or lanthano, to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and "hold it down in unrighteousness." Their evil deeds conceal the open truth of God from men. Cf. 2Th 2:6f. for this use of katecho, to hinder.
19Because (diot). Gives the reason (dia, ot like our "for that") for the revelation of God's wrath.
That which may be known of God (to gnoston tou theou). Verbal adjective from ginosko, either "the known" as elsewhere in N.T. (Ac 1:19; 15:18 , etc.) or "the knowable" as usual in ancient Greek, that is "the knowledge" (e gnosis) of God. See Php 3:8 . Cf. same use of the verbal chreston in Ro 2:4 , ametatheton in Heb 6:17 .
Manifest in them (phaneron en autois). In their hearts and consciences.
God manifested (o theos ephanerosen). First aorist active indicative of phaneroo. Not mere tautology. See 2:14-16.
20The invisible things of him (ta aorata autou). Another verbal adjective (a privative and orao, to see), old word, either unseen or invisible as here and elsewhere in N.T. (Col 1:15f. , etc.). The attributes of God's nature defined here as "his everlasting power and divinity" (e te aidios autou dunamis ka theiotes). Aidios is for aeidios from ae (always), old word, in N.T. only here and Jude 1:6 , common in Philo (zoe aidios), elsewhere aionios. Theiotes is from theios (from theos) quality of theos and corresponds more to Latin divinitas from divus, divine. In Col 2:9 Paul uses theotes (Latin deitas from deus)
deity , both old words and nowhere else in the N.T. Theotes is Divine Personality, theiotes, Divine Nature and properties (Sanday and Headlam).
Since the creation of the world (apo ktiseos kosmou). He means by God and unto God as antecedent to and superior to the world (cf. Col 1:15f . about Christ).
Are clearly seen (kathorata). Present passive indicative of kathorao (perfective use of kata-), old word, only here in N.T., with direct reference to aorata.
Being perceived (nooumena). Present passive participle of noeo, to use the nous (intellect).
That they may be without excuse (eis to eina autous anapologetous). More likely, "so that they are without excuse." The use of eis to and the infinitive (with accusative of general reference) for result like oste is reasonably clear in the N.T. (Moulton, Prolegomena, p. 219; Robertson, Grammar, p. 1003). Anapologetous is another verbal with an from apologeoma. Old word, in N.T. only here and Ro 2:1 ("inexcusable" here).
21Because that (diot). As in verse 19.
Knowing God (gnontes ton theon). Second aorist active participle of ginosko, to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Ac 17:27 ).
Glorified not as God (ouch os theon edoxasan). They knew more than they did. This is the reason for the condemnation of the heathen ( 2:12-16), the failure to do what they know.
Their senseless heart (e asunetos auton kardia). Kardia is the most comprehensive term for all our faculties whether feeling (Ro 9:2 ), will (1Co 4:5 ), intellect (Ro 10:6 ). It may be the home of the Holy Spirit (Ro 5:5 ) or of evil desires ( 1:24). See Mr 7:21f. for list of vices that come "out of the heart." Asunetos is a verbal adjective from suniem, to put together, and a privative, unintelligent, not able to put together the manifest evidence about God (verse 20). So darkness settled down on their hearts (eskotisthe, first aorist ingressive passive of skotizo, to darken).
22Professing themselves to be wise (phaskontes eina sopho). Sopho is predicate nominative with eina in indirect discourse agreeing with phaskontes (old verb, from phem, to say, rare in N.T.) in case and number according to regular Greek idiom (Robertson, Grammar, p. 1038).
Became vain (emataiothesan). Ingressive first aorist passive indicative of mataioo from mataios (empty). Empty reasonings as often today.
Became fools (emoranthesan). Ingressive first aorist passive of moraino, to be a fool, old word from moros, a fool. An oxymoron or sharp saying, true and one that cuts to the bone.
For the likeness of an image (en omoiomat eikonos). Both words, "a likeness which consists in an image or copy" (Lightfoot). See Php 2:7 for "likeness of men" and Col 1:15 for "image of God." Paul shows indignant contempt for these grotesque efforts to present pictures of a deity that had been lost (Denney). Why is it that heathen images of gods in the form of men and beasts are so horrible to look upon?
24Wherefore (dio). Paul's inexorable logic. See it also in verse 26 with the same verb and in verse 28 ka like "and so."
God gave them up (paredoken autous o theos). First aorist active indicative of paradidom, old and common verb to hand over (beside, para) to one's power as in Mt 4:12 . These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man's moral freedom. Paul refers to this stage and state of man in Ac 17:30 by "overlooked" (uperidon). The withdrawal of God's restraint sent men deeper down. Three times Paul uses paredoken here (verses 24,26,28 ), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will.
That their bodies should be dishonoured (tou atimazestha ta somata auton). Contemplated result expressed by tou (genitive article) and the passive infinitive atimazestha (from atimos, a privative and timos, dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1Th 4:4; 1Co 6:13 ). Heathenism left its stamp on the bodies of men and women.
25Exchanged (metellaxan). First aorist active indicative of metallasso, old word for exchanging trade, only here and verse 26 in N.T. What a bargain they made, "the truth of God for (en) the (to) lie." "The price of mythology" (Bengel).
Worshipped (esebasthesan). First aorist passive (used transitively) of sebazoma, old verb, used in late Greek like seboma, to worship.
Rather than the Creator (para ton ktisanta). Placed side by side (para, the Creator and the creature, ktisis) they preferred the creature.
Who is blessed forever. Amen (os estin eulogetos. Amen). One of Paul's doxologies which may come at any moment when he is greatly stirred, as in 9:5. Eulogetos is verbal of eulogeo.
26Unto vile passions (eis pathe atimias). Unto passions of dishonour. Pathos, old word from pascho, to experience, originally meant any feeling whether good or bad, but in N.T. always in bad sense as here, 1Th 4:5; Col 3:5 (only N.T. examples).
That which is against nature (ten para phusin). The degradation of sex is what Paul here notes as one of the results of heathenism (the loss of God in the life of man). They passed by the Creator.
27Turned (exekauthesan). First aorist passive indicative, causative aorist, of ekkaio, old verb, to burn out, to set on fire, to inflame with anger or lust. Here only in N.T.
Lust (orexe). Only here in N.T.
Unseemliness (aschemosunen). Old word from aschemon (deformed). In N.T. only here and Re 16:15 .
Recompense (antimisthian). See on 2Co 6:13 for only other N.T. instance of this late Pauline word, there in good sense, here in bad.
Which was due (en ede). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full (apolambanontes, pay back as in Lu 6:34 , and due as in Lu 23:41 ). Nature will attend to that in their own bodies and souls.
28And even as they refused (ka kathos ouk edokimasan). "And even as they rejected" after trial just as dokimazo is used of testing coins. They tested God at first and turned aside from him.
Knowledge (epignose). Full knowledge (ep additional, gnosis). They had a dim memory that was a caricature.
Unto a reprobate mind (eis adokimon noun). Play on ouk edokimasan. They rejected God and God rejected their mental attitude and gave them over (verses 24,26,28 ). See this adjective already in 1Co 9:27; 2Co 13:5-7 . Like an old abandoned building, the home of bats and snakes, left "to do those things which are not fitting" (poiein ta me kathekonta), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (II Macc. 6:4).
29Being called with (pepleromenous). Perfect passive participle of the common verb pleroo, state of completion, "filled to the brim with" four vices in the associative instrumental case (adikia, unrighteousness as in verse 18, poneria, active wickedness as in Mr 7:22 , pleonexia, covetousness as in 1Th 2:5; Lu 12:15 , kakia, maliciousness or inward viciousness of disposition as in 1Co 5:8 ). Note asyndeton, no connective in the lists in verses 29-31. Dramatic effect. The order of these words varies in the MSS. and porneia, fornication, is not genuine here (absent in Aleph A B C).
Full of (mestous). Paul changes from participle to adjective. Old adjective, rare in the N.T., like mestoo, to fill full (only in Ac 2:13 in N.T.), stuffed full of (with genitive). Five substantives in the genitive (phthonou, envy, as in Ga 5:21 , phonou, murder, and so a paronomasia or combination with phthonou, of like sounding words, eridos, strife, as in 2Co 12:16 , kakoethias, malignity, and here only in N.T. though old word from kakoethes and that from kakos and ethos, a tendency to put a bad construction on things, depravity of heart and malicious disposition.
30Paul changes the construction again to twelve substantives and adjectives that give vivid touches to this composite photograph of the God abandoned soul.
Whisperers (psithuristas). Old word from psithurizo, to speak into the ear, to speak secretly, an onomatopoetic word like psithurismos (2Co 12:20 ) and only here in N.T.
Backbiters (katalalous). Found nowhere else except in Hermas, compound like katalaleo, to talk back (Jas 4:11 ), and katalalia, talking back (2Co 12:20 ), talkers back whether secretly or openly.
Hateful to God (theostugeis). Old word from theos and stugeo. All the ancient examples take it in the passive sense and so probably here. So stugetos (Tit 3:13 ). Vulgate has deo odibiles.
Insolent (ubristas). Old word for agent from ubrizo, to give insult to, here alone in N.T. save 1Ti 1:13 .
Haughty (uperephanous). From uper and phainoma, to appear above others, arrogant in thought and conduct, "stuck up."
Boastful (alazonas). From ale, wandering. Empty pretenders, swaggerers, braggarts.
Inventors of evil things (epheuretas kakon). Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor.
Disobedient to parents (goneusin apeitheis). Cf. 1Ti 1:9; 2Ti 3:2 . An ancient and a modern trait.
31Without understanding (asunetous). Same word in verse 21.
Covenant-breakers (asunthetous). Another paronomasia or pun. A privative and verbal sunthetos from suntithem, to put together. Old word, common in LXX (Jer 3:7 ), men "false to their engagements" (Sanday and Headlam), who treat covenants as "a scrap of paper."
Without natural affection (astorgous). Late word, a privative and storge, love of kindred. In N.T. only here and 2Ti 3:3 .
Unmerciful (aneleemonas). From a privative and eleemon, merciful. Late word, only here in N.T. Some MSS. add aspondous, implacable, from 2Ti 3:3 . It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization.
32The ordinance of God (to dikaioma tou theou). The heathen knows that God condemns such evil practices.
But also consent with them (alla ka suneudokousin). Late verb for hearty approval as in Lu 11:48; Ac 8:1; 1Co 7:12 . It is a tragedy of American city government that so many of the officials are proven to be hand in glove with the underworld of law-breakers.
Romans 2