CONTEXTUAL INSIGHTS
A. Rom. 1:1-7 forms the introduction to the letter. It is the longest introduction of any of Paul's letters. He was trying to introduce himself and his theology to a church who did not know him personally and may have heard negative information about him.
B. Rom. 1:8-12 is an opening prayer of thanksgiving. This was characteristic of Greek letters generally and of Paul's writings specifically.
C. Rom. 1:16-17 states the theme of the book.
D. Rom. 1:18 through 3:20 form the first literary unit and the first point of Paul's gospel; all humans (3 groups) are lost and need to be saved (cf. Genesis 3).
1. immoral pagans
2. moral pagans
3. Jews
E. Romans 1:18-3:20 reflects Genesis 3 (surprisingly the rabbis do not focus on this text, but Genesis 6, as the origin of sin). Humanity was created for fellowship with God, in His very image (cf. Gen. 1:26-27). However, mankind chose enlightenment and the promise of power and independence. In effect, humans exchanged the exaltation of God for the exaltation of themselves (atheistic humanism)!
God allowed this crisis. To be in God's image is to be responsible, to be morally accountable, to be volitionally free with consequences. God separates humans by both His choice and theirs (a covenant relationship)! He allows them to choose self with all its consequences. God is grieved (cf. Gen. 6:5-7), but humans are free moral agents with all the rights and responsibilities that brings. The repeated phrase "God gave them over" (cf. Rom. 1:24,26,28) is the recognition of that freedom, not a willful rejection by God. This was not God's choice. This is not the world that God intended (cf. Gen. 3:22; 6:5-7,11-13)!
F. The theological summary of Rom. 1:18-3:20 is found in Rom. 3:21-31. This is the first theological point of the "good news" of the gospel-all humans have sinned and have need of God's forgiveness. God graciously provides a way back to intimate fellowship (i.e., Eden experience, compare Genesis 1-2 with Revelation 21-22).
G. In this first literary unit of Paul's presentation of the gospel it is interesting to note that fallen mankind is held responsible for their rebellion and sin without any reference to Satan or the demonic (cf. Rom. 1:18-3:20).
This section certainly reflects the theology of Genesis 3, but without a personal tempter. God will not allow fallen mankind to blame Satan again (cf. Gen. 3:13) or God Himself (cf. Gen. 3:12). Humans are made in God's image (cf. Gen. 1:26; 5:1,3; 9:6). They have the right, power and obligation to choose. They are responsible for their choices both corporately in Adam and individually in personal sin (cf. Rom. 3:23).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: ROMANS 1:1-6
1Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God, 2which He promised beforehand through His prophets in the holy Scriptures, 3concerning His Son, who was born of a descendant of David according to the flesh, 4who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord, 5through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name's sake, 6among whom you also are the called of Jesus Christ;
1:1 "Paul" Most Jews of Paul's day had two first names, one Jewish, one Roman (cf. Acts 13:9). Paul's Jewish name was Saul. He, like the ancient King of Israel, was of the tribe of Benjamin (cf. Rom. 11:1; Phil. 3:5). His Roman name in Greek form, Paul (Paulos), meant "little." This referred to
1. his physical stature which was alluded to in a second century non-canonical book, The Acts of Paul, in a chapter about Thessalonica called "Paul and Thekla"
2. his personal sense of being least of the saints because he originally persecuted the Church (cf. 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15)
3. simply the name given by his parents at birth
Option #3 seems best.
"a bond-servant" NKJV, NRSV, TEV and JB translations read "servant." This concept was either
1. antithetical to Jesus as Lord
2. an OT honorific title (cf. Moses in Num. 12:7 and Jos. 1:1; Joshua in Jos. 24:29; and David in the Psalms (title), and Isaiah 42:1, 19; 52:13)
NASB, TEV,
NJB, REB"Christ Jesus"
NKJV, NRSV"Jesus Christ"
"Christ Jesus" is more unusual and, therefore, probably original (cf. MSS P10, B). The UBS4 gives it a "B" rating (almost certain).
However, the other form has really good attestation (cf. MSS P26, א, A, D, G, and most early church Fathers).
See Appendix Two on the assumptions of Textual Criticism. Most of the textual variants are like this one in the sense that they do not affect the basic meaning of the Greek text.
"called as an apostle" This was God's choice, not his (cf. Acts 9:15; Gal. 1:15; Eph. 3:7). With this phrase Paul is asserting his spiritual qualifications and authority, as he does in 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; Titus 1:1) to this church he had never met.
The Koine term "apostle" in Palestinian Jewish circles of the first century meant "one sent as an official representative" (cf. 2 Chr. 17:7-9). In the NT this term was used in two senses: (1) of the Twelve special disciples and Paul and (2) of a spiritual gift that continues in the church (cf. 1 Cor. 12:28-29; Eph. 4:11).
"set apart" This is a perfect passive participle, which implied that he was set apart by God in the past (cf. Jer. 1:5 and Gal. 1:15) and this continued as a state of being. This was a possible play on the Aramaic word for "Pharisee." They were separated to Jewish legalism (and Paul also [Phil. 3:5] before his Damascus Road encounter with Jesus), but now he was separated to the gospel.
It is related to the Hebrew word for "holy" (BDB 872), which meant "set apart for God's use" (cf. Exod. 19:6; 1 Pet. 2:5). The terms "saint," "sanctify," and "set apart" all had the same Greek root, "holy" (hagios).
"for the gospel of God" The preposition eis in this context (and Rom. 1:5) shows the purpose of Paul's "call" (Rom. 1:1b) and being "set apart" (Rom. 1:1c).
Gospel is a compound word from "good" (eu) and "message" (angellos). It became the term that described the doctrines revealed in the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-32) related to God's promised Messiah (cf. Rom. 1:3-4). It is the "gospel of His Son" (Rom. 1:2).
This is God's gospel, not Paul's (cf. Rom. 15:16; Mark 1:14; 2 Cor. 11:7; 1 Thess. 2:2,8,9; 1 Pet. 4:17). Paul was not an innovator or cultural adapter, but a proclaimer of the truth he received (cf. Acts 9; 1 Cor. 1:18-25).
1:2 "He promised beforehand through His prophets in the holy Scriptures" This verb is an aorist middle (deponent) indicative. It is used only in Paul's writings (here and 2 Cor. 9:5). The gospel was no afterthought with God, but His eternal, purposeful plan (cf. Gen. 3:15; 12:3; Exod. 19:5; Isa. 53; Ps. 118; Mark 10:45; Luke. 2:22; Acts 2:23; 3:18; 4:28; Titus 1:2). The early sermons in Acts (the kerygma) present Jesus as the fulfillment of OT promises and prophecies.
The OT is referred to in the NT in two common ways.
1. "it is written" (or "writings," i.e., 2 Tim. 3:16; 2 Pet. 3:16)
2. Scripture(s)
It is also referred to in connection with the prophets. In the Jewish mind prophets wrote Scripture.
1. "the Law or the Prophets," Matt. 5:17-18; also note Luke 24:44
2. "prophecy," Luke 24:27
3. "writings of the prophets," Matt. 26:56
4. "prophetic writings," Rom. 16:26 (Rom. 1:2 also mentions "prophets")
5. "prophecy of Scripture," 2 Pet. 1:20
There are two instances of the adjective "holy" attached.
1. "holy Scriptures" (full clause also mentions "prophets"), Rom. 1:2
2. "sacred writings," 2 Tim. 3:15
1:3 "concerning His Son" The central message of the Good News is a person, Jesus of Nazareth, virgin-born son of Mary. In the OT the nation, the king, and the Messiah were called "son" (cf. 2 Sam. 7:14; Hos. 11:1; Ps. 2:7; Matt. 2:15).
In the OT God spoke through servants and prophets. Jesus was not a servant of God. He was a family member (cf. Heb.1:1-2; 3:6; 5:8; 7:28). Surprisingly this is the only place in the book where Paul focuses on Christology. Romans is not a complete systematic theology.
"who was born a descendant of David" This relates to the prophecy of 2 Samuel 7. The Messiah was of the royal line of David (cf. Isa. 9:7; 11:1,10; Jer. 23:5; 30:9; 33:15) from the tribe of Judah (cf. Gen. 49:4-12; Isa. 65:9). In Matthew's Gospel Jesus is acknowledged as David's descendant several times (cf. Rom. 1:6; 9:27; 12:23; 15:22; 20:30,31; 21:9,15; 22:42), which reflected the Jewish hope of a coming Davidic savior.
It is surprising that Paul did not emphasize this aspect of Jesus. He mentioned it only here and in 2 Tim. 2:8; both passages may have been quotes from an early church's creedal formula. The NIDNTT, vol. 3, p. 61, lists several NT Scripture texts which may reflect early Christological creeds/hymns/liturgy (i.e., Rom. 1:3-4; 8:34; 1 Cor. 15:3-4; Phil. 2:6-11; 1 Tim. 3:16; 2 Tim. 2:8; 1 Pet. 3:18-20).
Thanks
Johann.
A. Rom. 1:1-7 forms the introduction to the letter. It is the longest introduction of any of Paul's letters. He was trying to introduce himself and his theology to a church who did not know him personally and may have heard negative information about him.
B. Rom. 1:8-12 is an opening prayer of thanksgiving. This was characteristic of Greek letters generally and of Paul's writings specifically.
C. Rom. 1:16-17 states the theme of the book.
D. Rom. 1:18 through 3:20 form the first literary unit and the first point of Paul's gospel; all humans (3 groups) are lost and need to be saved (cf. Genesis 3).
1. immoral pagans
2. moral pagans
3. Jews
E. Romans 1:18-3:20 reflects Genesis 3 (surprisingly the rabbis do not focus on this text, but Genesis 6, as the origin of sin). Humanity was created for fellowship with God, in His very image (cf. Gen. 1:26-27). However, mankind chose enlightenment and the promise of power and independence. In effect, humans exchanged the exaltation of God for the exaltation of themselves (atheistic humanism)!
God allowed this crisis. To be in God's image is to be responsible, to be morally accountable, to be volitionally free with consequences. God separates humans by both His choice and theirs (a covenant relationship)! He allows them to choose self with all its consequences. God is grieved (cf. Gen. 6:5-7), but humans are free moral agents with all the rights and responsibilities that brings. The repeated phrase "God gave them over" (cf. Rom. 1:24,26,28) is the recognition of that freedom, not a willful rejection by God. This was not God's choice. This is not the world that God intended (cf. Gen. 3:22; 6:5-7,11-13)!
F. The theological summary of Rom. 1:18-3:20 is found in Rom. 3:21-31. This is the first theological point of the "good news" of the gospel-all humans have sinned and have need of God's forgiveness. God graciously provides a way back to intimate fellowship (i.e., Eden experience, compare Genesis 1-2 with Revelation 21-22).
G. In this first literary unit of Paul's presentation of the gospel it is interesting to note that fallen mankind is held responsible for their rebellion and sin without any reference to Satan or the demonic (cf. Rom. 1:18-3:20).
This section certainly reflects the theology of Genesis 3, but without a personal tempter. God will not allow fallen mankind to blame Satan again (cf. Gen. 3:13) or God Himself (cf. Gen. 3:12). Humans are made in God's image (cf. Gen. 1:26; 5:1,3; 9:6). They have the right, power and obligation to choose. They are responsible for their choices both corporately in Adam and individually in personal sin (cf. Rom. 3:23).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: ROMANS 1:1-6
1Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God, 2which He promised beforehand through His prophets in the holy Scriptures, 3concerning His Son, who was born of a descendant of David according to the flesh, 4who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord, 5through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name's sake, 6among whom you also are the called of Jesus Christ;
1:1 "Paul" Most Jews of Paul's day had two first names, one Jewish, one Roman (cf. Acts 13:9). Paul's Jewish name was Saul. He, like the ancient King of Israel, was of the tribe of Benjamin (cf. Rom. 11:1; Phil. 3:5). His Roman name in Greek form, Paul (Paulos), meant "little." This referred to
1. his physical stature which was alluded to in a second century non-canonical book, The Acts of Paul, in a chapter about Thessalonica called "Paul and Thekla"
2. his personal sense of being least of the saints because he originally persecuted the Church (cf. 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15)
3. simply the name given by his parents at birth
Option #3 seems best.
"a bond-servant" NKJV, NRSV, TEV and JB translations read "servant." This concept was either
1. antithetical to Jesus as Lord
2. an OT honorific title (cf. Moses in Num. 12:7 and Jos. 1:1; Joshua in Jos. 24:29; and David in the Psalms (title), and Isaiah 42:1, 19; 52:13)
NASB, TEV,
NJB, REB"Christ Jesus"
NKJV, NRSV"Jesus Christ"
"Christ Jesus" is more unusual and, therefore, probably original (cf. MSS P10, B). The UBS4 gives it a "B" rating (almost certain).
However, the other form has really good attestation (cf. MSS P26, א, A, D, G, and most early church Fathers).
See Appendix Two on the assumptions of Textual Criticism. Most of the textual variants are like this one in the sense that they do not affect the basic meaning of the Greek text.
"called as an apostle" This was God's choice, not his (cf. Acts 9:15; Gal. 1:15; Eph. 3:7). With this phrase Paul is asserting his spiritual qualifications and authority, as he does in 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; Titus 1:1) to this church he had never met.
The Koine term "apostle" in Palestinian Jewish circles of the first century meant "one sent as an official representative" (cf. 2 Chr. 17:7-9). In the NT this term was used in two senses: (1) of the Twelve special disciples and Paul and (2) of a spiritual gift that continues in the church (cf. 1 Cor. 12:28-29; Eph. 4:11).
"set apart" This is a perfect passive participle, which implied that he was set apart by God in the past (cf. Jer. 1:5 and Gal. 1:15) and this continued as a state of being. This was a possible play on the Aramaic word for "Pharisee." They were separated to Jewish legalism (and Paul also [Phil. 3:5] before his Damascus Road encounter with Jesus), but now he was separated to the gospel.
It is related to the Hebrew word for "holy" (BDB 872), which meant "set apart for God's use" (cf. Exod. 19:6; 1 Pet. 2:5). The terms "saint," "sanctify," and "set apart" all had the same Greek root, "holy" (hagios).
"for the gospel of God" The preposition eis in this context (and Rom. 1:5) shows the purpose of Paul's "call" (Rom. 1:1b) and being "set apart" (Rom. 1:1c).
Gospel is a compound word from "good" (eu) and "message" (angellos). It became the term that described the doctrines revealed in the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-32) related to God's promised Messiah (cf. Rom. 1:3-4). It is the "gospel of His Son" (Rom. 1:2).
This is God's gospel, not Paul's (cf. Rom. 15:16; Mark 1:14; 2 Cor. 11:7; 1 Thess. 2:2,8,9; 1 Pet. 4:17). Paul was not an innovator or cultural adapter, but a proclaimer of the truth he received (cf. Acts 9; 1 Cor. 1:18-25).
1:2 "He promised beforehand through His prophets in the holy Scriptures" This verb is an aorist middle (deponent) indicative. It is used only in Paul's writings (here and 2 Cor. 9:5). The gospel was no afterthought with God, but His eternal, purposeful plan (cf. Gen. 3:15; 12:3; Exod. 19:5; Isa. 53; Ps. 118; Mark 10:45; Luke. 2:22; Acts 2:23; 3:18; 4:28; Titus 1:2). The early sermons in Acts (the kerygma) present Jesus as the fulfillment of OT promises and prophecies.
The OT is referred to in the NT in two common ways.
1. "it is written" (or "writings," i.e., 2 Tim. 3:16; 2 Pet. 3:16)
2. Scripture(s)
It is also referred to in connection with the prophets. In the Jewish mind prophets wrote Scripture.
1. "the Law or the Prophets," Matt. 5:17-18; also note Luke 24:44
2. "prophecy," Luke 24:27
3. "writings of the prophets," Matt. 26:56
4. "prophetic writings," Rom. 16:26 (Rom. 1:2 also mentions "prophets")
5. "prophecy of Scripture," 2 Pet. 1:20
There are two instances of the adjective "holy" attached.
1. "holy Scriptures" (full clause also mentions "prophets"), Rom. 1:2
2. "sacred writings," 2 Tim. 3:15
1:3 "concerning His Son" The central message of the Good News is a person, Jesus of Nazareth, virgin-born son of Mary. In the OT the nation, the king, and the Messiah were called "son" (cf. 2 Sam. 7:14; Hos. 11:1; Ps. 2:7; Matt. 2:15).
In the OT God spoke through servants and prophets. Jesus was not a servant of God. He was a family member (cf. Heb.1:1-2; 3:6; 5:8; 7:28). Surprisingly this is the only place in the book where Paul focuses on Christology. Romans is not a complete systematic theology.
"who was born a descendant of David" This relates to the prophecy of 2 Samuel 7. The Messiah was of the royal line of David (cf. Isa. 9:7; 11:1,10; Jer. 23:5; 30:9; 33:15) from the tribe of Judah (cf. Gen. 49:4-12; Isa. 65:9). In Matthew's Gospel Jesus is acknowledged as David's descendant several times (cf. Rom. 1:6; 9:27; 12:23; 15:22; 20:30,31; 21:9,15; 22:42), which reflected the Jewish hope of a coming Davidic savior.
It is surprising that Paul did not emphasize this aspect of Jesus. He mentioned it only here and in 2 Tim. 2:8; both passages may have been quotes from an early church's creedal formula. The NIDNTT, vol. 3, p. 61, lists several NT Scripture texts which may reflect early Christological creeds/hymns/liturgy (i.e., Rom. 1:3-4; 8:34; 1 Cor. 15:3-4; Phil. 2:6-11; 1 Tim. 3:16; 2 Tim. 2:8; 1 Pet. 3:18-20).
Thanks
Johann.
