A.T. Robertson Commentary Romans 1

To the Romans (προς Ρωμαιους). 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 (Παυλος). Roman name (Παυλυς). See on Ac 13:9 for the origin of this name by the side of Saul.

Servant (δουλος). 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 δεσμιος (bondsman) in Phm 1:1.

Called to be an apostle (κλητος αποστολος). An apostle by vocation (Denney) as in 1 Corinthians 1:1. In Ga 1:1 κλητος is not used, but the rest of the verse has the same idea.

Separated (αφωρισμενος). Perfect passive participle of αφοριζω 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 (Acts 9:15). By man also (Acts 13:2). Many of Paul's characteristic words like ευαγγελιον have been already discussed in the previous Epistles that will call for little comment from now on.

He promised afore (προεπηγγειλατο). First aorist middle of προεπαγγελλω for which verb see on 2 Corinthians 9:5.

By (δια). Through, by means of, intermediate agency like Mt 1:22 which see.

In the holy scriptures (εν γραφαις αγιαις). No article, yet definite. Perhaps the earliest use of the phrase (Sanday and Headlam). Paul definitely finds God's gospel in the Holy Scriptures.

Concerning his Son (περ του υιου αυτου). Just as Jesus found himself in the O.T. (Luke 24:27,46). The deity of Christ here stated.

According to the flesh (κατα σαρκα). His real humanity alongside of his real deity. For the descent from David see Mt 1:1,6,20; Luke 1:27; John 7:42; Acts 13:23, etc.

Who was declared (του ορισθεντος). Articular participle (first aorist passive) of οριζω for which verb see on Lu 22:22; Acts 2:23. He was the Son of God in his preincarnate state (2 Corinthians 8:9) and still so after his Incarnation (verse 3, "of the seed of David"), but it was the Resurrection of the dead (εξ αναστασεως νεκρων, 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. 1 Corinthians 15) gave God's seal "with power" (εν δυναμε), "in power," declared so in power (2 Corinthians 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 (κατα πνευμα αγιωσυνης). Not the Holy Spirit, but a description of Christ ethically as κατα σαρκα describes him physically (Denney). Hαγιωσυνη is rare (1 Thessalonians 3:13; 2 Corinthians 7:1 in N.T.), three times in LXX, each time as the attribute of God. "The πνευμα αγιωσυνης, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam).

Jesus Christ our Lord (Ιησου Χριστου του κυριου ημων). These words gather up the total personality of Jesus (his deity and his humanity).

Unto obedience of faith (εις υπακοην πιστεως). Subjective genitive as in 16:26, the obedience which springs from faith (the act of assent or surrender).