Romans 1:1-3
Revised Standard Version Catholic Edition
Salutation
1 Paul, a servant[a] of Jesus Christ, called to be an apostle, set apart for the gospel of God 2 which he promised beforehand through his prophets in the holy scriptures, 3 the gospel concerning his Son, who was descended from David according to the flesh
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- Romans 1:1 Or slave
Romans 1:1-3
New King James Version
Greeting
1 Paul, a bondservant of Jesus Christ, (A)called to be an apostle, (B)separated to the gospel of God 2 (C)which He promised before (D)through His prophets in the Holy Scriptures, 3 concerning His Son Jesus Christ our Lord, who [a]was (E)born of the seed of David according to the flesh,
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- Romans 1:3 came
Romans 1:1-3
New American Bible (Revised Edition)
I. Address
Chapter 1
Greeting.[a] 1 Paul, a slave of Christ Jesus,[b] called to be an apostle and set apart for the gospel of God,(A) 2 which he promised previously through his prophets in the holy scriptures,(B) 3 [c]the gospel about his Son, descended from David according to the flesh,(C)
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- 1:1–7 In Paul’s letters the greeting or praescriptio follows a standard form, though with variations. It is based upon the common Greco-Roman epistolary practice, but with the addition of Semitic and specifically Christian elements. The three basic components are: name of sender; name of addressee; greeting. In identifying himself, Paul often adds phrases to describe his apostolic mission; this element is more developed in Romans than in any other letter. Elsewhere he associates co-workers with himself in the greeting: Sosthenes (1 Corinthians), Timothy (2 Corinthians; Philippians; Philemon) Silvanus (1 Thessalonians—2 Thessalonians). The standard secular greeting was the infinitive chairein, “greetings.” Paul uses instead the similar-sounding charis, “grace,” together with the Semitic greeting šālôm (Greek eirēnē), “peace.” These gifts, foreshadowed in God’s dealings with Israel (see Nm 6:24–26), have been poured out abundantly in Christ, and Paul wishes them to his readers. In Romans the Pauline praescriptio is expanded and expressed in a formal tone; it emphasizes Paul’s office as apostle to the Gentiles. Rom 1:3–4 stress the gospel or kerygma, Rom 1:2 the fulfillment of God’s promise, and Rom 1:1, 5 Paul’s office. On his call, see Gal 1:15–16; 1 Cor 9:1; 15:8–10; Acts 9:1–22; 22:3–16; 26:4–18.
- 1:1 Slave of Christ Jesus: Paul applies the term slave to himself in order to express his undivided allegiance to the Lord of the church, the Master of all, including slaves and masters. “No one can serve (i.e., be a slave to) two masters,” said Jesus (Mt 6:24). It is this aspect of the slave-master relationship rather than its degrading implications that Paul emphasizes when he discusses Christian commitment.
- 1:3–4 Paul here cites an early confession that proclaims Jesus’ sonship as messianic descendant of David (cf. Mt 22:42; 2 Tm 2:8; Rev 22:16) and as Son of God by the resurrection. As “life-giving spirit” (1 Cor 15:45), Jesus Christ is able to communicate the Spirit to those who believe in him.
Romans 1:11-18
Revised Standard Version Catholic Edition
11 For I long to see you, that I may impart to you some spiritual gift to strengthen you, 12 that is, that we may be mutually encouraged by each other’s faith, both yours and mine. 13 I want you to know, brethren, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest[a] among you as well as among the rest of the Gentiles. 14 I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish: 15 so I am eager to preach 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 every one who has faith, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed through faith for faith; as it is written, “He who through faith is righteous shall live.”[b]
The Guilt of Mankind
18 For the wrath of God is revealed from heaven against all ungodliness and wickedness of men who by their wickedness suppress the truth.
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- 1.13 harvest: Perhaps those who founded the church at Rome had confined themselves largely to Jews and had not made much headway with Gentiles.
- Romans 1:17 Or The righteous shall live by faith
Romans 1:11-18
New King James Version
11 For I long to see you, that (A)I may impart to you some spiritual gift, so that you may be established— 12 that is, that I may be encouraged together with you by (B)the mutual faith both of you and me.
13 Now I do not want you to be unaware, brethren, that I often planned to come to you (but (C)was hindered until now), that I might have some (D)fruit among you also, just as among the other Gentiles. 14 I am a debtor both to Greeks and to barbarians, both to wise and to unwise. 15 So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.
The Just Live by Faith
16 For (E)I am not ashamed of the gospel [a]of Christ, for (F)it is the power of God to salvation for everyone who believes, (G)for the Jew first and also for the Greek. 17 For (H)in it the righteousness of God is revealed from faith to faith; as it is written, (I)“The just shall live by faith.”
God’s Wrath on Unrighteousness
18 (J)For the wrath of God is revealed from heaven against all ungodliness and (K)unrighteousness of men, who [b]suppress the truth in unrighteousness,
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- Romans 1:16 NU omits of Christ
- Romans 1:18 hold down
Romans 1:11-18
New American Bible (Revised Edition)
11 For I long to see you, that I may share with you some spiritual gift so that you may be strengthened,(A) 12 that is, that you and I may be mutually encouraged by one another’s faith, yours and mine. 13 I do not want you to be unaware, brothers,[a] that I often planned to come to you, though I was prevented until now, that I might harvest some fruit among you, too, as among the rest of the Gentiles.(B) 14 To Greeks[b] and non-Greeks alike, to the wise and the ignorant, I am under obligation; 15 that is why I am eager to preach the gospel also to you in Rome.(C)
II. Humanity Lost Without the Gospel
God’s Power for Salvation.[c] 16 For I am not ashamed of the gospel. It is the power of God for the salvation of everyone who believes: for Jew first, and then Greek.(D) 17 For in it is revealed the righteousness of God from faith to faith;[d] as it is written, “The one who is righteous by faith will live.”(E)
Punishment of Idolaters. 18 [e]The wrath[f] of God[g] is indeed being revealed from heaven against every impiety and wickedness(F) of those who suppress the truth by their wickedness.
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- 1:13 Brothers is idiomatic for all Paul’s “kin in Christ,” all those who believe in the gospel; it includes women as well as men (cf. Rom 4:3).
- 1:14 Greeks and non-Greeks: literally, “Greeks and barbarians.” As a result of Alexander’s conquests, Greek became the standard international language of the Mediterranean world. Greeks in Paul’s statement therefore means people who know Greek or who have been influenced by Greek culture. Non-Greeks were people whose cultures remained substantially unaffected by Greek influences. Greeks called such people “barbarians” (cf. Acts 28:2), meaning people whose speech was foreign. Roman citizens would scarcely classify themselves as such, and Nero, who was reigning when Paul wrote this letter, prided himself on his admiration for Greek culture. Under obligation: Paul will expand on the theme of obligation in Rom 13:8; 15:1, 27.
- 1:16–17 The principal theme of the letter is salvation through faith. I am not ashamed of the gospel: Paul is not ashamed to proclaim the gospel, despite the criticism that Jews and Gentiles leveled against the proclamation of the crucified savior; cf. 1 Cor 1:23–24. Paul affirms, however, that it is precisely through the crucifixion and resurrection of Jesus that God’s saving will and power become manifest. Jew first (cf. Rom 2:9–10) means that Jews especially, in view of the example of Abraham (Rom 4), ought to be the leaders in the response of faith.
- 1:17 In it is revealed the righteousness of God from faith to faith: the gospel centers in Jesus Christ, in whom God’s saving presence and righteousness in history have been made known. Faith is affirmation of the basic purpose and meaning of the Old Testament as proclamation of divine promise (Rom 1:2; 4:13) and exposure of the inability of humanity to effect its salvation even through covenant law. Faith is the gift of the holy Spirit and denotes acceptance of salvation as God’s righteousness, that is, God’s gift of a renewed relationship in forgiveness and power for a new life. Faith is response to God’s total claim on people and their destiny. The one who is righteous by faith will live: see note on Hb 2:4.
- 1:18–3:20 Paul aims to show that all humanity is in a desperate plight and requires God’s special intervention if it is to be saved.
- 1:18–32 In this passage Paul uses themes and rhetoric common in Jewish-Hellenistic mission proclamation (cf. Wis 13:1–14:31) to indict especially the non-Jewish world. The close association of idolatry and immorality is basic, but the generalization needs in all fairness to be balanced against the fact that non-Jewish Christian society on many levels displayed moral attitudes and performance whose quality would challenge much of contemporary Christian culture. Romans themselves expressed abhorrence over devotion accorded to animals in Egypt. Paul’s main point is that the wrath of God does not await the end of the world but goes into action at each present moment in humanity’s history when misdirected piety serves as a facade for self-interest.
- 1:18 The wrath of God: God’s reaction to human sinfulness, an Old Testament phrase that expresses the irreconcilable opposition between God and evil (see Is 9:11, 16, 18, 20; 10:4; 30:27). It is not contrary to God’s universal love for his creatures, but condemns Israel’s turning aside from the covenant obligations. Hosea depicts Yahweh as suffering intensely at the thought of having to punish Israel (Hos 11:8–9). God’s wrath was to be poured forth especially on the “Day of Yahweh” and thus took on an eschatological connotation (see Zep 1:15).
The Revised Standard Version of the Bible: Catholic Edition, copyright © 1965, 1966 the 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.
Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.
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