CONTENTS.
This chapter consists of two parts. The first extends to the close of ver. 17, and contains the general introduction to the epistle. The second commences with ver. 18, and extends to the end of the chapter: it contains the argument of the apostle to prove that the declaration contained in vs. 16, 17, that justification can only be obtained by faith, is true with regard to the heathen.
ROMANS I. 1—17.
ANALYSIS.
This section consists of two parts. The first from vs. 1 to 7 inclusive, is a salutatory address; the second, from vs. 8 to 17, is the introduction to the epistle. Paul commences by announcing himself as a divinely commissioned teacher, set apart to the preaching of the gospel, ver. 1. Of this gospel, he says, 1. That it was promised, and of course partially exhibited in the Old Testament, ver. 2. 2. That its great subject was Jesus Christ, ver. 3. Of Christ he says, that he was, as to his human nature, the Son of David; but as to his divine nature, the Son of God, vs. 3, 4. From this Divine Person he had received his office as an apostle. The object of this office was to bring men to believe the gospel; and it contemplated all nations as the field of its labour, ver. 5. Of course the Romans were included, ver. 6. To the Roman Christians, therefore, he wishes grace and peace, ver. 7. Thus far the salutation.
Having shown in what character, and by what right he addressed them, the apostle introduces the subject of his letter by expressing to them his respect and affection. He thanks God, not only that they believed, but that their faith was universally known and talked of, ver. 9. As an evidence of his concern for them, he mentions, 1. That he prayed for them constantly, ver. 9. 2. That he longed to see them, vs. 10, 11. 3. That this wish to see them arose from a desire to do them good, and to reap some fruit of his ministry among them, as well as among other Gentiles, vs. 12, 13. Because he was under obligation to preach to all men, wise and unwise, he was therefore ready to preach even at Rome, vs. 14, 15. This readiness to preach arose from the high estimate he entertained of the gospel. And his reverence for the gospel was founded not on its excellent system of morals merely, but on its efficacy in saving all who believe, whether Jews or Gentiles, ver. 16. This efficacy of the gospel arises from its teaching the true method of justification, that is, the method of justification by faith, ver. 17. It will be perceived how naturally and skilfully the apostle introduces the two great subjects of the epistle—the method of salvation, and the persons to whom it may properly be offered.
COMMENTARY.
VERSE 1. Paul, a servant of Jesus Christ, called an apostle. Agreeably to the ancient mode of epistolary address, the apostle begins with the declaration of his name and office. It was his office which gave him the right to address the believers at Rome, and elsewhere, with that tone of authority which pervades all his epistles. Speaking as the messenger of Christ, he spake as he spake, as one having authority, and not as an ordinary teacher.
The original name of the apostle was Saul, [?] demanded. He is first called Paul in Acts xiii. 9. As this change of his name is mentioned in the paragraph which contains the account of the conversion of Sergius Paulus, the proconsul of Cyprus, some have supposed that the name was assumed in compliment to that distinguished convert. This supposition does not seem to accord with the apostle’s character, and is, on other grounds, less probable than either of the two following. First, as it was not unusual, among the Jews, to change the name of a person in consequence of some remarkable event, as in the case of Abraham and Jacob, Gen. xvii. 5, xxxii. 8; or when he was advanced to some new office or dignity, Gen. xli. 45, Dan. i. 6, 7; so that a new name is sometimes equivalent to a new dignity, Rev. ii. 17, it may be supposed that the apostle received the name of Paul, when called to the office of an apostle. This supposition is favoured by the consideration that he received the name soon after he entered upon the public exercise of his apostleship, and by the fact that Simon was called Cephas when called to be an apostle, John i. 42, Matt. x. 2, and that James and John were called Boanerges, Mark iii. 17. Hence Theophylact says that it was in order that even in this matter, he should not be behind the very chief of the apostles, that Saul was called Paul. Second, as it was very common for those Jews who had much intercourse with the heathen to bear two names, one Jewish and the other Greek or Roman, which names were sometimes entirely distinct, as Hillel and Pollio, sometimes nearly related as Silas and Silvanus, it is very probable that this was the case with the apostle. He was called Saul among the Jews, and Paul among the Gentiles; and as he was the Apostle of the Gentiles, the latter name became his common designation. As this change was, however, made or announced at an epoch in the apostle’s history, Acts xiii. 9, the two explanations may be united. “The only supposition,” says Dr. J. A. Alexander, in his comment on Acts xiii. 9, “which is free from all these difficulties, and affords a satisfactory solution of the facts in question, is, that this was the time fixed by Divine authority for Paul’s manifestation as Apostle of the Gentiles, and that manifestation was made more conspicuous by its coincidence with the triumph over a representative of unbelieving and apostate Judaism, and the conversion of an official representative of Rome, whose name was identical with his own apostolic title.”