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Salutation

Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, ²which he promised beforehand through his prophets in the holy scriptures, ³the gospel concerning his Son, who was descended from David according to the flesh ⁴and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord, ⁵through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name, ⁶including yourselves who are called to belong to Jesus Christ,

⁷ To all God’s beloved in Rome, who are called to be saints:

Grace to you and peace from God our Father and the Lord Jesus Christ.

Prayer of Thanksgiving

⁸ First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the world. ⁹For God, whom I serve with my spirit by announcing the gospel of his Son, is my witness that without ceasing I remember you always in my prayers, ¹⁰asking that by God’s will I may somehow at last succeed in coming to you. ¹¹For I am longing to see you so that I may share with you some spiritual gift to strengthen you— ¹²or rather so that we may be mutually encouraged by each other’s faith, both yours and mine. ¹³I want you to know, brothers and sisters, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as I have among the rest of the Gentiles. ¹⁴I am a debtor both to Greeks and to barbarians, both to the wise and to the foolish ¹⁵—hence my eagerness to proclaim the gospel to you also who are in Rome.

The Power of the Gospel

¹⁶ For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek. ¹⁷For in it the righteousness of God is revealed through faith for faith; as it is written, “The one who is righteous will live by faith.”

The Guilt of Humankind

¹⁸ For the wrath of God is revealed from heaven against all ungodliness and wickedness of those who by their wickedness suppress the truth. ¹⁹For what can be known about God is plain to them, because God has shown it to them. ²⁰Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made. So they are without excuse; ²¹for though they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their senseless minds were darkened. ²²Claiming to be wise, they became fools; ²³and they exchanged the glory of the immortal God for images resembling a mortal human being or birds or four-footed animals or reptiles.

²⁴ Therefore God gave them up in the lusts of their hearts to impurity, to the degrading of their bodies among themselves, ²⁵because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.

²⁶ For this reason God gave them up to degrading passions. Their women exchanged natural intercourse for unnatural, ²⁷and in the same way also the men, giving up natural intercourse with women, were consumed with passion for one another. Men committed shameless acts with men and received in their own persons the due penalty for their error.

²⁸ And since they did not see fit to acknowledge God, God gave them up to a debased mind and to things that should not be done. ²⁹They were filled with every kind of wickedness, evil, covetousness, malice. Full of envy, murder, strife, deceit, craftiness, they are gossips, ³⁰slanderers, God-haters, insolent, haughty, boastful, inventors of evil, rebellious toward parents, ³¹foolish, faithless, heartless, ruthless. ³²They know God’s decree, that those who practice such things deserve to die—yet they not only do them but even applaud others who practice them.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

1. Paul, etc. ¹¹¹¹ “The inscription of the Pauline Epistles,” says Turrettin, “is according to the manner of the ancients, both Greeks and Romans. They were wont to prefix their name; and to those to whom they wrote they added their good wishes.” We have an example in Acts 23:26. — Ed. — With regard to the word Paul, as it is a subject of no such moment as ought to detain us, and as nothing can be said which has not been mentioned by other expounders, I should say nothing, were it not proper to satisfy some at small expense without being tedious to others; for the subject shall be despatched in a very few words.

They who think that the Apostle attained this name as a trophy for having brought Sergius, the proconsul, to the faith of Christ, are confuted by the testimony of Luke, who shows that he was so called before that time. (Acts 13:7, 9.) Nor does it seem probable to me, that it was given him when he was converted to Christ; though this idea so pleased Augustine, that he took occasion refinedly to philosophize on the subject; for he says, that from a proud Saul he was made a very little (parvulum ¹²¹² Thereby expressing the meaning of Paulus, which in Latin is little. “Paul,” says the quaint Elnathan Parr, “as signifies little, and indeed not unfitly, for he is reported to have been low in stature, and to have had a very small voice,” which is thought to have been objected to him in 2 Corinthians 10:10 — Ed. ) disciple of Christ. More probable is the opinion of Origen, who thought that he had two names; for it is not unlikely to be true, that his name, Saul, derived from his kindred, was given him by his parents to indicate his religion and his descent; and that his other name, Paul, was added, to show his right to Roman citizenship; ¹³¹³ Most writers agree in this view, regarding Saul as his Hebrew name and Paul as his Roman name. — Ed. they would not have this honor, then highly valued, to be otherwise than made evident; but they did not so much value it as to withhold a proof of his Israelitic descent. But he has commonly taken the name Paul in his Epistles, and it may be for the following reasons: because in the churches to which he wrote, it was more known and more common, more acceptable in the Roman empire, and less known among his own nation. It was indeed his duty to avoid the foolish suspicion and hatred under which the name of a Jew then labored among the Romans and in their provinces, and to abstain from inflaming the rage of his own countrymen, and to take care of himself.

A servant of Jesus Christ, etc. — He signalizes himself with these distinctions for the purpose of securing more authority to his doctrine; and this he seeks to secure by two things — first, by asserting his call to the Apostleship; ¹⁴¹⁴     “A called Apostle — vocatus apostolus — κλητὸς απόστολος;” our version is, “called to be an Apostle”. Most consider “called” here in the sense of chosen or elected, “a chosen Apostle.” Professor Stuart observes, that κλητὸς in the writings of Paul has always the meaning of efficient calling, and signifies not only the invited, but the effectually invited. He refers to 1 Corinthians 1:1, 2; 1 Corinthians 1:24; Romans 1:6, 7; Romans 8:28; compared with Galatians 1:15; Jude 1:1; Hebrews 3:1; Romans 11:29; Ephesians 4:1
   He was an Apostle by a call, or as Beza renders it, “by the call of God — ex Dei vocatione apostolus.” The meaning is the same as what he himself expresses it in Galatians 1:1. Turrettin renders it, “Apostolus vocatione divina — an Apostle by divine vocation.”
   The difference between “a called Apostle” and “called to be an Apostle,” is this, that the first conveys the idea that he obeyed the call, and the other does not. — Ed. and secondly, by showing that his call was not unconnected with the Church of Rome: for it was of great importance that he should be deemed an Apostle through God’s call, and that he should be known as one destined for the Roman Church. He therefore says, that he was a servant of Christ, and called to the office of an Apostle, thereby intimating that he had not presumptuously intruded into that office. He then adds, that he was chosen, (selectum — selected, ¹⁵¹⁵     Αφωρισμένος separated, set apart; “segregatus,” Vulgate; “separatus, Beza. “The Pharisees,” says Leigh, “were termed ἀφωρισμένος we may English them Separatists: they separated themselves to the study of the law, in which respect they might be called ἀφωρισμένος εἰς τὸν νόμον, separated to the law. In allusion to this, saith Drusius, the Apostle is thought to have styled himself, Romans 1:1, ἀφωρισμένον εἰς ἐυαγγέλιον, separated unto the Gospel, when he was called from being a Pharisee to be a preacher of the Gospel.” Separated is the word adopted both by Doddridge and Macknight, as well as by our own version. — Ed. ) by which he more fully confirms the fact, that he was not one of the people, but a particular Apostle of the Lord. Consistently with this, he had before proceeded from what was general to what was particular, as the Apostleship was an especial service; for all who sustain the office of teaching are to be deemed Christ’s servants, but Apostles, in point of honor, far exceed all others. But the choosing for the gospel, etc., which he afterwards mentions, expresses the end as well as the use of the Apostleship; for he intended briefly to show for what purpose he was called to that function. By saying then that he was servant of Christ, he declared what he had in common with other teachers; by claiming to himself the title of an Apostle, he put himself before others; but as no authority is due to him who willfully intrudes himself, he reminds us, that he was appointed by God.

Then the meaning is, — that Paul was a servant of Christ, not any kind of servant, but an Apostle, and that by the call of God, and not by presumptuous intrusion: then follows a clearer explanation of the Apostolic office, — it was ordained for the preaching of the Gospel. For I cannot agree with those who refer this call of which he speaks to the eternal election of God; and who understand the separation, either that from his mother’s womb, which he mentions in Galatians 1:15, or that which Luke refers to, when Paul was appointed for the Gentiles: but I consider that he simply glories in having God as the author of his call, lest any one should think that he had through his own rashness taken this honor to himself. ¹⁶¹⁶ Some combine the four separations. “Set apart in the eternal counsel of God, and from his mother’s womb, Galatians 1:15, and by the special commandment of the Holy Ghost, Acts 13:2, confirmed by constitution of the Church, Acts 13:3; Galatians 2:9.” — Parr. But the object here seems to have been that stated by Calvin: nor is it just or prudent to connect any other idea with the word except that which the context requires; for to do so only tends to create confusion. — Ed.

We must here observe, that all are not fitted for the ministry of the word; for a special call is necessary: and even those who seem particularly fitted ought to take heed lest they thrust themselves in without a call. But as to the character of the Apostolic and of the Episcopal call, we shall consider it in another place. We must further observe, that the office of an Apostle is the preaching of the gospel. It hence appears what just objects of ridicule are those dumb dogs, who render themselves conspicuous only by their mitre and their crook, and boast themselves to be the successors of the Apostles!

The word, servant, imports nothing else but a minister, for it refers to what is official. ¹⁷¹⁷ Moses, Joshua, David, Nehemiah, etc., where, in a similar sense, called servants; and also our Savior. They were officially servants. — Ed I mention this to remove the mistake of those who too much refine on this expression and think that there is here to be understood a contrast between the service of Moses and that of Christ.

2. Which he had before promised, etc. — As the suspicion of being new subtracts much from the authority of a doctrine, he confirms the faith of the gospel by antiquity; as though he said, “Christ came not on the earth unexpectedly, nor did he introduce a doctrine of a new kind and not heard of before, inasmuch as he, and his gospel too, had been promised and expected from the beginning of the world.” But as antiquity is often fabulous, he brings witnesses, and those approved, even the Prophets of God, that he might remove every suspicion. He in the third place adds, that their testimonies were duly recorded, that is, in the Holy Scriptures.

We may learn from this passage what the gospel is: he teaches us, not that it was promulgated by the Prophets but only promised. If then the Prophets promised the gospel, it follows, that it was revealed, when our Lord was at length manifested in the flesh. They are then mistaken who confound the promises with the gospel, since the gospel is properly the appointed preaching of Christ as manifested, in whom the promises themselves are exhibited. ¹⁸¹⁸ The verb is προεπηγγείλατο only here; it comes from επαγγέλλομαι, which Schleusner says, means in the middle voice, to promise. “Which he had before promised.” is then the proper rendering, and not “Which he formerly published,” as proposed by Professor Stuart. Both Doddridge and Macknight have retained our version, with which that of Beza agrees. — Ed.

3. Concerning his own Son, etc. — This is a remarkable passage, by which we are taught that the whole gospel is included in Christ, so that if any removes one step from Christ, he withdraws himself from the gospel. For since he is the living and express image of the Father, it is no wonder, that he alone is set before us as one to whom our whole faith is to be directed and in whom it is to center. It is then a definition of the gospel, by which Paul expresses what is summarily comprehended in it. I have rendered the words which follow, Jesus Christ our Lord, in the same case; which seems to me to be most agreeable with the context. We hence learn, that he who has made a due proficiency in the knowledge of Christ, has acquired every thing which can be learned from the gospel; and, on the other hand, that they who seek to be wise without Christ, are not only foolish, but even completely insane.

Who was made, etc. — Two things must be found in Christ, in order that we may obtain salvation in him, even divinity and humanity. His divinity possesses power, righteousness, life, which by his humanity are conveyed to us. Hence the Apostle has expressly mentioned both in the Summary he gives of the gospel, that Christ was manifested in the flesh — and that in it he declared himself to be the Son of God. So John says; after having declared that the Word was made flesh, he adds, that in that flesh there was a glory as of the only-begotten Son of God. (John 1:14.) That he specially notices the descent and lineage of Christ from his ancestor David, is not superfluous; for by this he calls back our attention to the promise, that we may not doubt but that he is the very person who had been formerly promised. So well known was the promise made to David, that it appears to have been a common thing among the Jews to call the Messiah the Son of David. This then — that Christ did spring from David — was said for the purpose of confirming our faith.

He adds, according to the flesh; and he adds this, that we may understand that he had something more excellent than flesh, which he brought from heaven, and did not take from David, even that which he afterwards mentions, the glory of the divine nature. Paul does further by these words not only declare that Christ had real flesh, but he also clearly distinguishes his human from his divine nature; and thus he refutes the impious raving of Servetus, who assigned flesh to Christ, composed of three untreated elements.

¹¹ “The inscription of the Pauline Epistles,” says Turrettin, “is according to the manner of the ancients, both Greeks and Romans. They were wont to prefix their name; and to those to whom they wrote they added their good wishes.” We have an example in Acts 23:26. — Ed.

¹² Thereby expressing the meaning of Paulus, which in Latin is little. “Paul,” says the quaint Elnathan Parr, “as signifies little, and indeed not unfitly, for he is reported to have been low in stature, and to have had a very small voice,” which is thought to have been objected to him in 2 Corinthians 10:10 — Ed.

¹³ Most writers agree in this view, regarding Saul as his Hebrew name and Paul as his Roman name. — Ed.

¹⁴ “A called Apostle — vocatus apostolus — κλητὸς απόστολος;” our version is, “called to be an Apostle”. Most consider “called” here in the sense of chosen or elected, “a chosen Apostle.” Professor Stuart observes, that κλητὸς in the writings of Paul has always the meaning of efficient calling, and signifies not only the invited, but the effectually invited. He refers to 1 Corinthians 1:1, 2; 1 Corinthians 1:24; Romans 1:6, 7; Romans 8:28; compared with Galatians 1:15; Jude 1:1; Hebrews 3:1; Romans 11:29; Ephesians 4:1 He was an Apostle by a call, or as Beza renders it, “by the call of God — ex Dei vocatione apostolus.” The meaning is the same as what he himself expresses it in Galatians 1:1. Turrettin renders it, “Apostolus vocatione divina — an Apostle by divine vocation.” The difference between “a called Apostle” and “called to be an Apostle,” is this, that the first conveys the idea that he obeyed the call, and the other does not. — Ed.

¹⁵ Αφωρισμένος separated, set apart; “segregatus,” Vulgate; “separatus, Beza. “The Pharisees,” says Leigh, “were termed ἀφωρισμένος we may English them Separatists: they separated themselves to the study of the law, in which respect they might be called ἀφωρισμένος εἰς τὸν νόμον, separated to the law. In allusion to this, saith Drusius, the Apostle is thought to have styled himself, Romans 1:1, ἀφωρισμένον εἰς ἐυαγγέλιον, separated unto the Gospel, when he was called from being a Pharisee to be a preacher of the Gospel.” Separated is the word adopted both by Doddridge and Macknight, as well as by our own version. — Ed.

¹⁶ Some combine the four separations. “Set apart in the eternal counsel of God, and from his mother’s womb, Galatians 1:15, and by the special commandment of the Holy Ghost, Acts 13:2, confirmed by constitution of the Church, Acts 13:3; Galatians 2:9.” — Parr. But the object here seems to have been that stated by Calvin: nor is it just or prudent to connect any other idea with the word except that which the context requires; for to do so only tends to create confusion. — Ed.

¹⁷ Moses, Joshua, David, Nehemiah, etc., where, in a similar sense, called servants; and also our Savior. They were officially servants. — Ed

¹⁸ The verb is προεπηγγείλατο only here; it comes from επαγγέλλομαι, which Schleusner says, means in the middle voice, to promise. “Which he had before promised.” is then the proper rendering, and not “Which he formerly published,” as proposed by Professor Stuart. Both Doddridge and Macknight have retained our version, with which that of Beza agrees. — Ed.