John Calvin Commentary Romans 1:9

"For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, always in my prayers" — Romans 1:9 (ASV)

For God is my witness, etc. He proves his love by its effects; for if he had not greatly loved them, he would not have so anxiously commended them to the Lord, and especially he would not have so ardently desired to promote their welfare by his own labors. His anxiety then and his ardent desire were certain evidences of his love; for if they had not sprung from it, they would never have existed.

And as he knew it was necessary for establishing confidence in his preaching that the Romans should be fully persuaded of his sincerity, he added an oath—a needful remedy whenever a declaration, which ought to be received as true and indubitable, wavers through uncertainty. For since an oath is nothing else but an appeal to God as to the truth of what we declare, it is most foolish to deny that the Apostle used an oath here. He did not, however, transgress the prohibition of Christ.

It therefore appears that it was not Christ’s design (as the superstitious Anabaptists dream) to abolish oaths altogether, but on the contrary to call attention to the due observance of the law. The law, while allowing an oath, only condemns perjury and needless swearing. If then we would use an oath correctly, let us imitate the seriousness and the reverent manner exhibited by the Apostles. And so that you may understand what it is, know that God is called as a witness in such a way that He is also appealed to as an avenger, in case we deceive; which Paul expresses elsewhere in these words, God is a witness to my soul (2 Corinthians 1:23).

Whom I serve with my spirit, etc. It is usual for profane men, who trifle with God, to invoke His name no less boldly than presumptuously. But the Apostle here speaks of his own piety in order to gain credit; and those in whom the fear of God and reverence for His name prevail will dread to swear falsely.

At the same time, he sets his own spirit in opposition to the outward mask of religion. For as many falsely claim to be worshippers of God, and outwardly appear to be so, he testifies that he served God from the heart. It may also be that he alluded to the ancient ceremonies, in which the Jews thought the worship of God consisted exclusively. He then intimates that though he did not retain observance of these, he was still a sincere worshipper of God, according to what he says in Philippians 3:3: We are the true circumcision, who in spirit serve God,
and glory not in the flesh (Philippians 3:3).

He then glories that he served God with sincere devotion of heart, which is true religion and approved worship.

But it was expedient, as I have said, so that his oath might attain more credit, that Paul should declare his piety towards God. For perjury is a sport to the ungodly, while the pious dread it more than a thousand deaths, since it must be that where there is a real fear of God, there will also be reverence for His name.

It is then the same as if Paul had said that he knew how much sacredness and sincerity belonged to an oath, and that he did not rashly appeal to God as a witness, as the profane are accustomed to do.

And thus, by his own example, he teaches us that whenever we swear, we ought to give such evidence of piety that the name of God, which we use in our declarations, may retain its sacredness.

Furthermore, he gives proof, even by his own ministry, that he did not worship God insincerely. For it was the fullest evidence that he was a man devoted to God’s glory when he denied himself and did not hesitate to undergo all the hardships of reproach, poverty, and hatred, and even the peril of death, in advancing the kingdom of God.

Some interpret this clause as if Paul intended to recommend the worship he said he rendered to God on the grounds that it corresponded with what the gospel prescribes. It is indeed certain that spiritual worship is enjoined on us in the gospel; but the former interpretation is far more suitable—that he devoted his service to God in preaching the gospel.

He, however, at the same time makes a distinction between himself and hypocrites, who have something else in view rather than serving God; for ambition, or some such thing, influences most men, and it is far from being the case that all engage cordially and faithfully in this office. The meaning is that Paul sincerely performed the office of teaching, for what he says of his own devotion he applies to this subject.

But from this we gather a profitable doctrine; for it ought to add considerable encouragement to the ministers of the gospel when they hear that, in preaching the gospel, they render an acceptable and valuable service to God. Indeed, what is there to prevent them from regarding it as an excellent service, when they know that their labor is pleasing to God and is approved by Him? Moreover, he calls it the gospel of the Son of God, for Christ is made known in it, who has been appointed by the Father for this end—that He, being glorified, should also glorify the Father.

That continually, etc. He still further demonstrates the ardor of his love by his very constancy in praying for them. It was, indeed, strong evidence when he poured forth no prayers to the Lord without making mention of them. So that the meaning may be clearer, I render παντοτε as “always,” as if it were said, “In all my prayers,” or, “Whenever I address God in prayer, I include a mention of you.”

Now he does not speak of every kind of calling on God, but of those prayers to which the saints, being at liberty and laying aside all cares, apply their whole attention to the work. For he might have often suddenly expressed this or that wish when the Romans did not come into his mind; but whenever he had previously intended and, as it were, prepared himself to offer up prayers to God, he remembered them among others.

He then speaks specifically of those prayers for which the saints deliberately prepare themselves, as we find was the case with our Lord Himself, who sought retirement for this purpose. He at the same time intimates how frequently, or rather, how unceasingly he was engaged in such prayers, since he says that he prayed continually.