Romans 1:15 Komentář

In this chapter we may observe, I. The preface and introduction to the whole epistle, to Rom 1:16. II. A description of the deplorable condition of the Gentile world, which begins the proof of the doctrine of justification by faith, here laid down at Rom 1:17. The first is according to the then usual formality of a letter, but intermixed with very excellent and savoury expressions.

This chapter contains the inscription of the epistle, and salutation, the preface to it, and the grand proposition of justification by faith, so much enlarged on afterwards; and that this could not be by the law of nature, and the works of it among the Gentiles, is demonstrated by a detail of their horrible wickedness, impiety, and unrighteousness. In the inscription an account is given of the author of the epistle, who is described in Rom 1:1 by his name Paul: by his relation to Christ, a servant of his; and by his office, an apostle, whose business and concern were with the Gospel; to which he was separated. This Gospel is commended from the author of it, who is God himself; and from the antiquity of it, Rom 1:2, being as ancient as the writings of the prophets; and from the subject of it, being the Lord Jesus Christ; who is described by his relation to God, his Son, by his dominion over the saints, their Lord, by both his natures, human and divine; his human nature, as being of the seed of David, his divine nature, being the Son of God, Rom 1:4, which is declared by the power he is possessed of, by the Spirit of holiness that is in him, by his resurrection from the dead, and by the apostles receiving from him grace to fit them for their office, and by the office itself: the end of which was to make some among all nations obedient to him, Rom 1:5, among whom were the saints at Rome, who were called by him, and after his name, Rom 1:6, which introduces the account of the persons to whom this epistle is written, who are described, Rom 1:7, by the place of their abode, Rome; by their interest in the love of God; and by the effect, fruit, and evidence of it, their effectual calling; and then follows the apostle's usual salutation, as in all his epistles, in which he wishes grace and peace for them, from God the Father, and from Christ. The preface begins Rom 1:8, in which are a thanksgiving to God, through Christ, for all the saints at Rome, particularly on account of their faith, for which they were everywhere so famous; an appeal to God, Rom 1:9, for the truth of his incessant prayers for them, and particularly, Rom 1:10, that this was a request he made, that if it was the will of God, he might have a speedy and prosperous journey to, them; an expression of strong affection to them, and of his great desire to see them, Rom 1:11, his end in which was partly for their sakes, to communicate spiritual things to them for their establishment, and partly for his own comfort, and the increase of the mutual faith of both, Rom 1:12, also a vindication of himself, Rom 1:13, showing, that it was not any fault of his, or any neglect of them by him, that he had not been with them as yet, but some things hindered him, in the execution of his purpose to come to them; to which he was moved, partly by the hope of having fruit among them, as among others, and partly through the obligation that lay upon him by virtue of his office, to preach the Gospel to all sorts of men, Rom 1:14, he expresses his willingness and readiness to preach the Gospel to them at Rome, as soon as an opportunity would offer, Rom 1:15, which was his work and office, what he delighted in, was closely attached to, and by no means ashamed of, Rom 1:16, partly because of the nature of it, it was the Gospel, good news and true: and partly because of the author and subject of it, Christ; as also because of the efficacy of it in the salvation of Jews and Gentiles; and likewise because of a principal doctrine revealed in it, Rom 1:17, the doctrine of justification by faith, in the righteousness of Christ, confirmed and illustrated by a passage out of Hab 2:4, and which he particularly mentions, because he intended to dwell upon it in this epistle: and in order to show that the Gentiles could not be justified in the sight of God by their obedience to the law, and the light of nature, he observes, that they were the objects of the wrath of God, Rom 1:18, and that very justly, because they sinned knowingly; they had some knowledge of the truth, but they would not profess it: and that they had such knowledge of it, he proves from the author of it, God, who showed it to them, Rom 1:19, and from the means of it, by which they must, and did arrive to some degree of it, namely, the works of creation, Rom 1:20. The apostle goes on to expose the ingratitude of them, the vanity of their minds, the pride and folly of their hearts, Rom 1:21, the gross idolatry they were guilty of, Rom 1:23, for which idolatry they were given up to their own hearts' lusts, to commit the foulest and most scandalous iniquities, even to commit sodomitical practices, and unnatural lusts, both men and women, Rom 1:24. And so far were they from having a righteousness to justify them before God, that they were titled with all unrighteousness; and a large list of the vilest sins, being committed by them, is given; and a catalogue of the worst of sinners, as among them, Rom 1:29. All which are aggravated by their knowledge of the will of God, through the light of nature, that these things were contrary to it, and were deserving of death; and yet they both did them, and were delighted with those that committed them also: the inference which he leaves to be deduced from hence, and which may easily be deduced, is, that therefore there can be no justification of such persons in the sight of God by their own works.

So, as much as in me is, I am ready,.... This explains what he was a debtor to one and another for, namely, to preach the Gospel; expresses the readiness of his mind to that work, whatever difficulties lay in his way; and declares what a willing mind he had to preach it also to the Romans, as elsewhere: to you that are at Rome also; the metropolis of the Roman empire, a very public place, the seat of Satan, and where was the heat of persecution.

Oh, noble soul! having taken on him a task laden of so great dangers, a voyage across the sea, temptations, plottings, risings-for it was likely, that one who was going to address so great a city which was under the tyrannic sway of impiety, should undergo temptations thick as snowflakes; and it was in this way that he lost his life in this city, being cut off by the tyrant of it-yet still expecting to undergo so great troubles, for none of these did he become less energetic, but was in haste and was in travail and was ready-minded. Wherefore he says, "So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also."

Paul understood himself to be sent to preach to all nations. Yet he was especially eager to impart the gospel of the grace of God to the Romans, the capital and seat of the empire. For it would be to the benefit and peace of the members if the head were not uncertain. Therefore he opts for the peace of the Romans, that Satan might not get too involved with them, and that he might have even richer fruits of his labor.

And this is a matter of modesty. I, he says, am not bestowing some favor, but am fulfilling the command of the Master, and you should thank God, for He is the benefactor, while I am "obligated." He said the same thing to the Corinthians as well: "Woe to me if I do not preach the gospel" (1 Cor. 9:16). Therefore I am ready to preach to you as well, even if dangers are before my eyes. Such was his zeal for Christ!

Both reasons account for his readiness of will, so that he says so (as much as is in me), i.e., as far as I am concerned, I am ready, unless prevented, to preach the Gospel to you also who are at Rome: then all the people departed from the presence of Moses. And they came everyone whose heart stirred him (Exod 35:20).

St. Paul shows the Romans his Divine call to the apostleship, and for what end he was thus called, Rom 1:1-6. His salutation to the Church at Rome, and his commendation of their faith, Rom 1:7, Rom 1:8. His earnest desire to see them, that he might impart to them some spiritual gifts, Rom 1:9-15. His description of the Gospel of Christ, Rom 1:16, Rom 1:17. The crimes and profligacy of the Gentile world, which called aloud for the judgments of God, Rom 1:18-32. Preliminary Observations Different interpreters have divided this epistle into certain parts or divisions, by which they suppose its subject and matter may be the better understood. Some of these divisions have been mentioned in the preceding preface. The epistle contains three grand divisions. I. The Preface, Romans 1:1-17. II. The Tractation, or setting forth of the main subject, including two sections: 1. Dogmatic, or what relates to doctrine. 2. Paraenetic, or what relates to the necessity and importance of the virtues and duties of the Christian life. The dogmatic part is included in the first eleven chapters, the grand object of which is to show that eternal salvation cannot be procured by any observance of the Jewish law, and can be hoped for only on the Christian scheme; for by the works of the law no man can be justified; but what the law could not do, in that it was weak through the flesh, God has accomplished by sending his Son into the world, who, becoming an offering for sin, condemned sin in the flesh. The paraenetic part commences with Rom 12:1 : I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, etc.; and extends to Rom 15:14. III. The peroration or epilogue, which contains the author's apology for writing; his commendation of his apostolical office; his promise to visit them; his request of an interest in their prayers; his commendations of certain persons, and his salutations to others. These points are contained in the succeeding parts of the epistle, from Rom 15:14 to Rom 16:24. The 25th, 26th, and 27th verses (Rom 16:25-27) of this chapter evidently belong to another part of the epistle, and should come in, as they do in a vast majority of the best MSS., after Rom 14:23. For every thing necessary to a general knowledge of the epistle itself, see the preceding preface. The inscriptions to this epistle are various in the different MSS. and versions. The following are the principal: - To the Romans - The Epistle of Paul to the Romans - The Epistle of Paul the Apostle to the Romans - The Epistle of the Holy Apostle Paul to the Romans. The word αγιος, holy, we have translated saint; and thus, instead of saying the holy Paul, etc., we say Saint Paul, etc.; and this is now brought into general use. The older the MSS. are, the more simple the appellatives given to apostles and apostolic men.

I am ready to preach - προθυμον; I have a ready mind. I was only prevented by the providence of God from visiting you long ago. His time is best: in the mean time I write, by his direction, to comfort and instruct you.

INTRODUCTION. (Rom. 1:1-17) Paul--(See on Act 13:9). a servant of Jesus Christ--The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (Co1 7:21-23), as in the Old Testament to all the people of God (Isa 66:14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (Jos 1:1; Psa 18:1, title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and Phi 1:1; Jam 1:1; Pe2 1:1; Jde 1:1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on Rom 1:7; Joh 5:22-23). called to be an apostle--when first he "saw the Lord"; the indispensable qualification for apostleship. (See on Act 9:5; Act 22:14; Co1 9:1). separated unto the--preaching of the gospel--neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" (Act 13:2), nor so early as when "separated from his mother's womb" (see on Gal 1:15). He was called at one and the same time to the faith and the apostleship of Christ (Act 26:16-18). of God--that is, the Gospel of which God is the glorious Author. (So Rom 15:16; Th1 2:2, Th1 2:8-9; Pe1 4:17).

So, as much as in me is, I am ready to preach the gospel to you that are at Rome also--He feels himself under an all-subduing obligation to carry the gospel to all classes of mankind, as adapted to and ordained equally for all (Co1 9:16).