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Commentary on Romans 1 verses 8–15
We may here observe,
I. His thanksgivings for them (Rom 1:8): First, I thank my God. It is good to begin every thing with blessing God, to make that the alpha and omega of every song, in every thing to give thanks. - My God. He speaks this with delight and triumph. In all our thanksgivings, it is good for us to eye God as our God; this makes every mercy sweet, when we can say of God, "He is mine in covenant." - Through Jesus Christ. All our duties and performances are pleasing to God only through Jesus Christ, praises as well as prayers. - For you all. We must express our love to our friends, not only by praying for them, but by praising God for them. God must have the glory of all the comfort we have in our friends; for every creature is that to us, and no more, which God makes it to be. Many of these Romans Paul had no personal acquaintance with, and yet he could heartily rejoice in their gifts and graces. When some of the Roman Christians met him (Act 28:15), he thanked God for them, and took courage; but here his true catholic love extends itself further, and he thanks God for them all; not only for those among them that were his helpers in Christ, and that bestowed much labour upon him (of whom he speaks Rom 16:3, Rom 16:6), but for them all. - That your faith is spoken of. Paul travelled up and down from place to place, and, wherever he came, he heard great commendations of the Christians at Rome, which he mentions, not to make them proud, but to quicken them to answer the general character people gave of them, and the general expectation people had from them. The greater reputation a man hath for religion, the more careful he should be to preserve it, because a little folly spoils him that is in reputation, Ecc 10:1. - Throughout the whole world, that is, the Roman empire, into which the Roman Christians, upon Claudius's edict to banish all the Jews from Rome, were scattered abroad, but had now returned, and, it seems, left a very good report behind them, wherever they had been, in all the churches. There was this good effect of their sufferings: if they had not been persecuted, they had not been famous. This was indeed a good name, a name for good things with God and good people. As the elders of old, so these Romans, obtained a good report through faith, Heb 11:2. It is a desirable thing to be famous for faith. The faith of the Roman Christians came to be thus talked of, not only because it was excelling in itself, but because it was eminent and observable in its circumstances. Rome was a city upon a hill, every one took notice of what was done there. Thus those who have many eyes upon them have need to walk circumspectly, for what they do, good or bad, will be spoken of. The church of Rome was then a flourishing church; but since that time how is the gold become dim! How is the most fine gold changed! Rome is not what it was. She was then espoused a chaste virgin to Christ, and excelled in beauty; but she has since degenerated, dealt treacherously, and embraced the bosom of a stranger; so that (as that good old book, the Practice of Piety, makes appear in no less than twenty-six instances) even the epistle to the Romans is now an epistle against the Romans; little reason has she therefore to boast of her former credit.
II. His prayer for them, Rom 1:9. Though a famous flourishing church, yet they had need to be prayed for; they had not yet attained. Paul mentions this as an instance of his love to them. One of the greatest kindnesses we can do our friends, and sometimes the only kindness that is in the power of our hands, is, by prayer to recommend them to the loving-kindness of God. From Paul's example here we may learn, 1. Constancy in prayer: Always without ceasing. He did himself observe the same rules he gave to others, Eph 6:18; Th1 5:17. Not that Paul did nothing else but pray, but he kept up stated times for the solemn performance of that duty, and those very frequent, and observed without fail. 2. Charity in prayer: I make mention of you. Though he had not particular acquaintance with them, nor interest in them, yet he prayed for them; not only for all saints in general, but he made express mention of them. It is not unfit sometimes to be express in our prayers for particular churches and places; not to inform God, but to affect ourselves. We are likely to have the most comfort in those friends that we pray most for. Concerning this he makes a solemn appeal to the searcher of hearts: For God is my witness. It was in a weighty matter, and in a thing known only to God and his own heart, that he used this asseveration. It is very comfortable to be able to call God to witness to our sincerity and constancy in the discharge of a duty. God is particularly a witness to our secret prayers, the matter of them, the manner of the performance; then our Father sees in secret, Mat 6:6. God, whom I serve with my spirit. Those that serve God with their spirits may, with a humble confidence, appeal to him; hypocrites who rest in bodily exercise cannot. His particular prayer, among many other petitions he put up for them, was that he might have an opportunity of paying them a visit (Rom 1:10): Making request, if by any means, etc. Whatever comfort we desire to find in any creature, we must have recourse to God for it by prayer; for our times are in his hand, and all our ways at his disposal. The expressions here used intimate that he was very desirous of such an opportunity: if by any means; that he had long and often been disappointed: now at length; and yet that he submitted it to the divine Providence: a prosperous journey by the will of God. As in our purposes, so in our desires, we must still remember to insert this, if the Lord will, Jam 4:15. Our journeys are prosperous or otherwise according to the will of God, comfortable or not as he pleases.
III. His great desire to see them, with the reasons of it, Rom 1:11-15. He had heard so much of them that he had a great desire to be better acquainted with them. Fruitful Christians are as much the joy as barren professors are the grief of faithful ministers. Accordingly, he often purposed to come, but was let hitherto (Rom 1:13), for man purposeth, but God disposeth. He was hindered by other business that took him off, by his care of other churches, whose affairs were pressing; and Paul was for doing that first, not which was most pleasant (then he would have gone to Rome), but which was most needful - a good example to ministers, who must not consult their own inclinations so much as the necessity of their people's souls. Paul desired to visit these Romans,
1.That they might be edified (Rom 1:11): That I may impart unto you. He received, that he might communicate. Never were full breasts so desirous to be drawn out to the sucking infant as Paul's head and heart were to be imparting spiritual gifts, that is, preaching to them. A good sermon is a good gift, so much the better for being a spiritual gift. - To the end you may be established. Having commended their flourishing he here expresses his desire of their establishment, that as they grew upward in the branches they might grow downward in the root. The best saints, while they are in such a shaking world as this, have need to be more and more established; and spiritual gifts are of special use for our establishment.
2.That he might be comforted, Rom 1:12. What he heard of their flourishing in grace was so much a joy to him that it must needs be much more so to behold it. Paul could take comfort in the fruit of the labours of other ministers. - By the mutual faith both of you and me, that is, our mutual faithfulness and fidelity. It is very comfortable when there is a mutual confidence between minister and people, they confiding in him as a faithful minister, and he in them as a faithful people. Or, the mutual work of faith, which is love; they rejoiced in the expressions of one another's love, or communicating their faith one to another. It is very refreshing to Christians to compare notes about their spiritual concerns; thus are they sharpened, as iron sharpens iron. - That I might have some fruit, Rom 1:13. Their edification would be his advantage, it would be fruit abounding to a good account. Paul minded his work, as one that believed the more good he did the greater would his reward be.
3.That he might discharge his trust as the apostle of the Gentiles (Rom 1:14): I am a debtor. (1.) His receivings made him a debtor; for they were talents he was entrusted with to trade for his Master's honour. We should think of this when we covet great things, that all our receivings put us in debt; we are but stewards of our Lord's goods. (2.) His office made him a debtor. He was a debtor as he was an apostle; he was called and sent to work, and had engaged to mind it. Paul had improved his talent, and laboured in his work, and done as much good as ever any man did, and yet, in reflection upon it, he still writes himself debtor; for, when we have done all, we are but unprofitable servants. - Debtor to the Greeks, and to the barbarians, that is, as the following words explain it, to the wise and to the unwise. The Greeks fancied themselves to have the monopoly of wisdom, and looked upon all the rest of the world as barbarians, comparatively so; not cultivated with learning and arts as they were. Now Paul was a debtor to both, looked upon himself as obliged to do all the good he could both to the one and to the other. Accordingly, we find him paying his debt, both in his preaching and in his writing, doing good both to Greeks and barbarians, and suiting his discourse to the capacity of each. You may observe a difference between his sermon at Lystra among the plain Lycaonians (Act 14:15, etc.) and his sermon at Athens among the polite philosophers, Act 17:22, etc. He delivered both as debtor to each, giving to each their portion. Though a plain preacher, yet, as debtor to the wise, he speaks wisdom among those that are perfect, Co1 2:6. For these reasons he was ready, if he had an opportunity, to preach the gospel at Rome, Rom 1:15. Though a public place, though a perilous place, where Christianity met with a great deal of opposition, yet Paul was ready to run the risk at Rome, if called to it: I am ready - prothumon. It denotes a great readiness of mind, and that he was very forward to it. What he did was not for filthy lucre, but of a ready mind. It is an excellent thing to be ready to meet every opportunity of doing or getting good.
We can see how in a short time this religion has grown up, making progress through the persecution and death of its adherents and through their endurance of the confiscation of their property and every kind of torture. And this is particularly miraculous, since its teachers are themselves neither very skillful nor very numerous. But in spite of everything, the Word is now preached in all the world, so that “Greeks and barbarians, wise and foolish” now adopt the Christian faith.
We must now ask in what sense the apostle is under obligation to Greeks and barbarians, to the wise and to the foolish. What has he received from them that he should be indebted to them? I infer that he is a debtor to the different nations because by the grace of the Holy Spirit he has received the gift of being able to speak in the tongues of all nations, as he himself says: “I speak in tongues more than you all.” Given that a man receives the gift of tongues not for himself but for the benefit of those to whom he is called to preach, Paul incurs an obligation to all those whose language he has received as a gift from God. He has incurred an obligation to the wise in that he has received the wisdom hidden in the mystery, which he is to speak to the perfect and to the wise. But how is he indebted to the foolish? In that he has received the grace of patience and longsuffering, for it is the height of patience to be able to endure the furor of the foolish.
Paul says that he is under obligation to those whom he names, because he was sent for the purpose of preaching to everyone. For this reason he states that they are all under obligation to believe in God the Creator, from whom and through whom are all things, for obligation and honor form part of the salvation of the believer. He wrote Greeks instead of Gentiles,” but this includes those who are called Romans, whether by birth or by adoption, and barbarians, who are those who are not Romans, whose race is inimical, and who are not Gentiles. He speaks of those who are wise, because they are learned in worldly sciences and are called wise in the world whether they are stargazers, geometers, mathematicians, grammarians, orators or musicians. Paul shows that none of these things is of any advantage, nor are these people truly wise, unless they believe in Christ. He calls them fools, because in their simplicity they lack knowledge of spiritual things. He testifies that he has been sent to preach to them all. But he says nothing about the Jews, because he is the teacher of the Gentiles. And this is why he says that he is under obligation, because he has accepted this teaching in order to pass it on, and in passing it on, to acquire it himself.
Which also he said when writing to the Corinthians. And he says it, to ascribe the whole to God. (1 Cor. ix. 16.) And see him here also unassuming, for he does not say, that I may teach and instruct, but what? "that I might have some fruit." And not fruit, simply, but "some fruit." Again, depreciating his own share therein just as he had said above, "that I may impart some gift." And then to repress them too, as I said also before, he says, "even as among other Gentiles." For, I do not, because you are rich, and have the advantage of others, show less concern about the others. For it is not the rich that we are seeking, but the faithful. Where now are the wise of the Greeks, they that wear long beards and that are clad in open dress, and puff forth great words? All Greece and all barbarian lands has the tentmaker converted. But Plato, who is so cried up and carried about among them, coming a third time to Sicily with the bombast of those words of his, with his brilliant reputation, did not even get the better of a single king, but came off so wretchedly, as even to have lost his liberty. But this tentmaker ran over not Sicily alone or Italy, but the whole world; and while preaching too he desisted not from his art, but even then sewed skins, and superintended the workshop. And even this did not give offence to those who were born of consuls, and with very good reason, for it is not their trades and occupations, but falsehood and forged doctrines, which usually render teachers easy subjects of contempt. And for this reason, even Athenians still laugh at the former. But this man even barbarians attend to, and even foolish and ignorant men. For his preaching is set forth to all alike, it knows no distinction of rank, no preeminence of nation, no other thing of the sort; for faith alone does it require, and not reasonings. Wherefore it is most worthy of admiration, not only because it is profitable and saving, but that it is readily admissible and easy, and comprehensible to all: which is a main object in the Providence of God, who setteth forth His blessings to all in common.
For what He did in respect of the sun and the moon and the earth and the sea and other things, not giving the rich and the wise a greater share of the benefits of these, and a less to the poor, but setting forth the enjoyment of them to all alike, this also did He with regard to the preaching, and even in a much greater degree, by how much this is more indispensable than they. Wherefore Paul repeatedly says, "among all the Gentiles," to show that he in no respect favors them, but is fulfilling his Master's command, and sending them away to thanksgiving to the God of all.
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SUMMARY
In Romans 1:14, the Apostle Paul articulates a profound sense of spiritual obligation, declaring himself a "debtor" to all humanity—categorized by cultural distinctions as "Greeks" and "Barbarians," and by intellectual capacities as "the wise" and "the unwise." This declaration serves as a foundational statement for his apostolic mission, revealing his deep conviction that the gospel of Jesus Christ is a universal message intended for every person, irrespective of their background, status, or intellectual prowess, and that he is divinely compelled to proclaim it to all.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several effective Literary Devices in Romans 1:14 to convey his message. The most prominent is Parallelism, specifically a type of Chiasm or Antithetical Parallelism, where he pairs contrasting groups: "Greeks" with "Barbarians" and "wise" with "unwise." This structure emphasizes the comprehensive nature of his obligation. Furthermore, he utilizes Merism, a rhetorical device where two contrasting parts are used to represent a whole. "Greeks and Barbarians" together encompass all ethnic and cultural groups, while "wise and unwise" encompass all intellectual capacities. Combined, these two pairs signify the entirety of humanity, demonstrating that Paul's spiritual debt extends to everyone without exception. Paul's personal declaration, "I am debtor," also serves as a powerful expression of Apostolic Ethos, establishing his character and conviction, and appealing to the readers' sense of duty and shared mission.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's declaration of being a "debtor" in Romans 1:14 is profoundly theological, stemming from his understanding of divine grace and apostolic commission. He does not claim this obligation out of personal merit or a self-imposed burden, but as a direct consequence of being entrusted with the gospel by God for the sake of all nations. This sense of "debt" is a spiritual compulsion, a stewardship of the greatest treasure, which he feels bound to share with every segment of humanity. It underscores the gospel's inherent universality and God's impartial love for all people, challenging any notion of elitism or exclusivity in salvation. Paul's life became a living testament to this universal call, driven by the conviction that he had received an unmerited favor to preach the unsearchable riches of Christ to the Gentiles.
REFLECTION AND APPLICATION
Paul's declaration in Romans 1:14 serves as a powerful and enduring challenge for believers today. His profound sense of being a "debtor" to all people for the sake of the gospel compels us to examine our own understanding of our spiritual responsibilities. It is not a financial debt, but a moral and spiritual obligation born out of gratitude for the grace we have received and the truth we possess. Just as Paul felt compelled to reach both the sophisticated and the simple, the educated and the uneducated, we are called to share the transformative message of Christ with all people in our spheres of influence, recognizing that the power of God is available to transform anyone who believes. This means intentionally crossing cultural, social, and intellectual barriers, valuing every individual as someone for whom Christ died, and actively seeking opportunities to make the gospel known, whether through direct proclamation, compassionate service, or living a life that exemplifies Christ's love.
Questions for Reflection
FAQ
What kind of "debt" is Paul referring to in Romans 1:14?
Answer: Paul is not referring to a financial debt or a legal obligation in the conventional sense. Instead, the "debt" (Greek: opheilétēs) he speaks of is a profound spiritual and moral obligation. Having been called by God's grace to be an apostle to the Gentiles (Romans 1:5), Paul views himself as a steward of the gospel, entrusted with a divine message that is meant for all humanity. His "debt" is his inescapable duty and compulsion to proclaim this good news, a responsibility that arises from his commission and the immense grace he himself received. It is a debt of love and obedience to God, flowing from his understanding that the gospel is the power of God for salvation to everyone who believes (Romans 1:16).
Why does Paul distinguish between 'Greeks' and 'Barbarians,' and 'wise' and 'unwise'?
Answer: Paul uses these distinctions to emphasize the absolute universality of the gospel message. In the Roman world, "Greeks" represented the dominant, Hellenized culture—those who spoke Greek, were educated, and lived within the sophisticated urban centers. "Barbarians" (from the Greek bárbaros) were those who did not speak Greek and were often considered uncultured or foreign, encompassing a vast array of peoples outside the Greco-Roman cultural sphere. Similarly, "the wise" referred to the intellectually astute, philosophers, and educated elites, while "the unwise" referred to the common, uneducated populace. By naming these contrasting groups, Paul creates a merism, a literary device where two opposing parts represent the whole. He is essentially saying that his obligation, and the gospel itself, extends to all people—regardless of their cultural background, linguistic ability, social standing, or intellectual capacity. This highlights that God's salvation is for everyone, without exception or prejudice, and that no one is beyond the reach or need of the gospel.
CHRIST-CENTERED FULFILLMENT
Romans 1:14, with Paul's declaration of being a "debtor" to all humanity, finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. Paul's universal obligation mirrors the universal scope of Christ's redemptive mission. Jesus did not come to save a select few, but to be the Lamb of God who takes away the sin of the world, demonstrating God's love for the entire world. The gospel message Paul is so compelled to preach is Christ Himself—Christ crucified, who is the power and wisdom of God for both Jews and Greeks. In Christ, the dividing wall of hostility between "Greeks" and "Barbarians" (or Jews and Gentiles) has been broken down, creating one new humanity. Furthermore, the wisdom of the "wise" and the perceived foolishness of the "unwise" are both rendered irrelevant by the profound simplicity and power of the gospel, for God chose the foolish things of the world to shame the wise, and the weak things of the world to shame the strong (1 Corinthians 1:27). Ultimately, Paul's "debt" is a reflection of the debt of sin that humanity owed, a debt that was fully paid by Christ on the cross, thereby freeing us to live not for ourselves, but for Him who died and was raised for us (2 Corinthians 5:15).