Romans 1 · The Lantern

Paul Greets the Saints in Rome

Paul, a slave of Christ Jesus, a called apostle, set apart for the gospel of God,

Paul, when writing to the Romans, has explained this very point: "Paul, an apostle of Jesus Christ, predestinated unto the Gospel of God, which He had promised by His prophets in the holy Scriptures, concerning His Son, who was made to Him of the seed of David according to the flesh, who was predestinated the Son of God with power through the Spirit of holiness, by the resurrec…

Do we wonder why he writes Paul, given that he was called Saul before? Doubtless he did this following the habit of the saints. When they advanced in virtue they were addressed with a different name, so that they might be new people even in name, e.g., Abraham, Sarah and Cephas. … Paul earned the office of an apostle by faithful and matchless service.

This letter is divided into two parts, namely, the greeting and the body of the letter, which begins at first, I give thanks (Rom 1:8). In the first part three things are done. First, the person sending the greeting is described; second, the persons greeted, at to all who are at Rome (Rom 1:7); third, the blessings invoked, at grace to you (Rom 1:7).

which he promised beforehand through his prophets in the Holy Scriptures,

"Which he had promised before by his prophets in the holy Scriptures." Whether the Gospel promised by God through the prophetic Scriptures ought to be taken simply, or by way of distinction from that other Gospel which John in the Apocalypse calls eternal — which is then to be revealed when the shadow has passed away and the truth has come, and when death has been swallowed up…

Paul says "his prophets" because there are also prophets of idols, and by the word his he distinguishes one type of prophet from another and one gospel from another. For there are many gospels, but they are moral and temporary, whereas that of Christ proclaims in the holy Scriptures the enjoyment of eternal blessedness.

The person of the writer described, now the task committed to him is commended, namely, the Gospel, which has already been commended from two viewpoints in the preceding verse. One of these concerns the usefulness it has due to its content, which is signified by its very name, Gospel, which implies that in it good things are announced.

concerning his Son, who came of the seed of David according to flesh,

I Glorify the God and Father of our Lord Jesus Christ, who by Him has given you such wisdom. For I have observed that ye are perfected in an immoveable faith, as if ye were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the blood of Christ, being fully persuaded, in very truth, with respect to our Lord Jesu…

AS WE CONFESS THAT THE SAVIOR WAS BORN, WHAT DOES IT MEAN THAT THE APOSTLE SAYS HE WAS MADE FROM THE SEED OF DAVID (Rom. 1:3), SINCE TO BE MADE IS ONE THING AND TO BE BORN ANOTHER? — Although in this place “making” can be understood as “birth”: for “making” does indeed differ from “generation,” but only in other contexts, not where the matter concerns flesh and body.

Second, he continues the commendation on the part of the good things announced in the Gospel and which make up the content of the Gospel, which is Christ, whom he commends in three ways: first, from his origin; second, from his dignity or virtue, at who was predestined (Rom 1:4); third, from his liberality, at through whom we have received (Rom 1:5).

who was declared Son of God in power according to the Spirit of holiness by resurrection from the dead — Jesus Christ our Lord,

In what way indeed he who is said according to the flesh to have been made of the seed of David is Son of God from the resurrection of the dead, it is not difficult to perceive for one who has read that which is written: "For it was fitting that he through whom are all things, and in whom are all things, in bringing many sons unto glory, should perfect the author of their salva…

As Christ was predestined to be the Son of God in power, so we too have been predestined to be sons of God, not however in power but by grace, having been made worthy of such a calling and having received it only by the will of God the Father. There is a big difference here between Emmanuel and us.

Having commended Christ's origin, he now commends his power, and mentions three things. First, his predestination, when he says, who was predestined; second, his dignity or power, when he says, the Son of God in power; third, the sign or effect, when he says, according to the Spirit of sanctification.

through whom we have received grace and apostleship unto obedience of faith among all the Gentiles on behalf of his name,

He says that through Christ he received grace and apostleship, inasmuch as Christ is the "mediator of God and men". "Grace and apostleship": grace is to be referred to endurance in labors; apostleship to the authority of preaching, since Christ himself is called an "apostle", that is, one sent by the Father, seeing that he says he was sent "to preach the gospel to the poor".

Paul received grace in baptism and apostleship when he was sent by the Holy Spirit, for apostle means "sent" in Greek. The purpose of this was that the Gentiles might submit not to the law but to faith.

After commending Christ in his origin and power, he now commends him in his liberality, which is shown by the gifts he conferred on believers. And he sets out two gifts. One is common to all believers, namely grace, by which we are restored.

among whom are you yourselves also, called of Jesus Christ:

to all those being in Rome, beloved of God, called saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

I will therefore not speak of gods at all, nor of lords, but I shall follow the apostle; so that if the Father and the Son, are alike to be invoked, I shall call the Father "God," and invoke Jesus Christ as "Lord." But when Christ alone (is mentioned), I shall be able to call Him "God," as the same apostle says: "Of whom is Christ, who is over all, God blessed for ever."

Paul does not say "to the saints" lightly—for "many are called but few are chosen" and not all have remained in their calling—but so that he would not be throwing holy things to dogs. … According to the heretics, if Christ is the Lord and God is our Father, then the Father will be a servant of Christ, for as the son is, so is the father. But it is not like that at all.

Then the persons greeted are described: first, from their place when he says to all who are in Rome. To all, indeed, because he sought the salvation of all: I wish that all were as I myself am (1 Cor 7:7); also the Lord had said to him: you must bear witness also at Rome (Acts 23:11). Second, they are described from their gift of grace, the beloved of God.

Unashamed of the Gospel

First, indeed, I thank my God through Jesus Christ for all of you, because your faith is being proclaimed in all the world;

" Paul, in like manner, everywhere speaks of "God the Father, and our Lord Jesus Christ." When writing to the Romans, he gives thanks to God through our Lord Jesus Christ. To the Galatians he declares himself to be "an apostle not of men, neither by man, but through Jesus Christ and God the Father.

God is the God of all by nature but of some only by their own choice and response.… Paul calls God his in this second sense. He thanks God for them all, not just for the Jews, and praises them prudently, in order to encourage them to improve.

After the greeting, the Apostle begins the message, wherein first he shows his affection for his readers, in order to render them benevolent hearers; second, he instructs them in the truth about the power of Christ's grace, at for it is the power of God.

for God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you,

God is a witness to his saints, because they too are witnesses of God, according to what the prophet says: "You shall be my witnesses, and I am a witness, says the Lord." But the Savior also says to the disciples: "You shall be my witnesses in Jerusalem, and in Samaria, and in all the ends of the earth", according to that which is written: "He who shall confess in me, I also wi…

Paul rightly says "with my spirit," contrasting this with the carnal worship of the Jews in circumcision and sabbatarianism and other such sacrifices, none of which is either spiritual or true. Some have pointed out that the phrase is a simpler way of saying "with my mind and with my will."

Then when he says for God is my witness, he shows his affection for them from the prayer he offers for them. And because the business of prayer is carried on in secret in God's presence: when you pray, go into your room and shut the door and pray to your Father in secret (Matt 6:6), he calls on God to testify that he prays for them.

always in my prayers, imploring if somehow now at last I will succeed by the will of God to come to you;

In that he says that without ceasing he prays for those to whom he writes, mindful of his own command he fulfills in deed what he enjoins in word.

Paul does not find the way propitious unless the will of God, who knows all things, has directed him to a place where he might reap some fruit. For example, we read in Acts that, although he wanted to go to one place, he was directed to another.

Then he mentions the matter concerning which he calls God to witness when he says, that without ceasing I make a commemoration of you, i.e., because in his prayers he always prayed for them on account of the general benefits that arose from their conversion: far be it from me that I should sin against the Lord by ceasing to pray for you (1 Sam 12:23).

for I long to see you, that I may impart to you some spiritual gift, for the strengthening of you —

"According to the grace," it is said, "given to me as a wise master builder, I have laid the foundation. And another buildeth on it gold and silver, precious stones." Such is the gnostic superstructure on the foundation of faith in Christ Jesus. But "the stubble, and the wood, and the hay," are the additions of heresies.

Paul showed by his longing to see them that his desire was genuine, and by his eagerness to share, that the Romans' spiritual gift was not something private but that he himself would be the one who would impart it.

Then when he says for I long to see you, he mentions the causes of the desire, and there are two. First, the welfare of those he would visit; hence, I long to see you: I yearn for you all with the affection of Christ Jesus (Phil 1:8), not for a trifling reason as in worldly friendship, but that I may impart unto you some spiritual grace, not as its author but as its minister: o…

that is, to be encouraged together among you through the faith among one another, both yours and mine.

Now I do not want you to be ignorant, brothers, that many times I purposed to come to you, and was hindered until the present, that I may have some fruit among you also, even as among the other Gentiles.

There is indeed a hyperbaton in this passage; there is also a defect of expression. But the hyperbaton we may render in this way: "But I would not have you ignorant, brethren, that I have often purposed to come to you, that I might have some fruit among you also, even as among the other nations, Greeks and barbarians, wise and unwise, and have been hindered until now." The defe…

There were many who sped to Rome for human reasons. Paul reveals his own chaste desire to go there and that his motive was a godly one. It appears that he longed after the Romans, perhaps because their faith had become an encouragement to all their subject peoples.

Then when he says I would not have you ignorant, he mentions his intention to fulfill his plan lest it appear to be a vain desire. First, he mentions his plan; second, its cause, at that I might have some fruit; third, his eagerness, at so, as much as is in me.

To Greeks and to barbarians, to the wise and to the foolish, I am a debtor;

Now we must inquire how the Apostle is a debtor to Greeks and barbarians, to the wise and the unwise. For what had he received from them, whereby he should become their debtor?

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?

The other reason is the responsibility of his office: woe to me, if I do not preach the Gospel (1 Cor 9:16). And because he had undertaken the general apostolate of the gentiles, he asserts that he is under obligation to all: although I am free from all men, I have made myself a slave to all (1 Cor 9:19). And for this reason he sets out two diversities.

thus the readiness as to me myself, to evangelize also to you who are in Rome.

And most gracefully he added in what follows: "So, as much as in me lies, I am ready to preach the Gospel to you also." He testifies that he is ready, who also says elsewhere: "If I do this willingly, I have a reward." For one is ready to speak to the prudent.

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…

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).

For I am not ashamed of the gospel, for it is the power of God unto salvation to everyone who is believing — to Jew first and to Greek.

And so in the passage where he says: "I am not ashamed of the gospel (of Christ): for it is the power of god unto salvation to every one that beheveth; to the Jew first, and also to the Greek; for therein is the righteousness of God revealed from faith to faith," he undoubtedly ascribes both the gospel and salvation to Him whom (in accordance with our heretic's own distinction)…

"What sayest thou, O, Paul? When it were fitting to say, that I boast, and am proud, and luxuriate in it; thou sayest not this, but what is less than this, that thou art "not ashamed," which is not what we usually say of things very glorious. What then is this which he says, and why does he thus speak? while yet he exults over it more than over heaven.

He rejects the obstacle to eagerness, namely shame, on account of which many fail to do what they would otherwise do readily; hence he says, I am not ashamed of the Gospel, which, indeed, seemed to be an occasion of shame for some in the presence of unbelievers, as he states in 1 Corinthians: we preach Christ crucified, a stumbling block to the Jews and folly to the gentiles (1…

For the righteousness of God is revealed in it, from faith to faith, even as it has been written: “But the righteous will live by faith.”

But the servants would then have been proved false, and not sent by the Lord, if Christ on His advent, by being found exactly such as He was previously announced, had not fulfilled their words. Wherefore He said, "Think not that I have come to destroy the law or the prophets; I came not to destroy, but to fulfil.

"For the righteousness of God is revealed in it from faith to faith." Paul says this because in the one who believes, whether he is a Jew or a Greek, the righteousness of God is revealed (Hab. 2:4).

Then he explains how the Gospel works unto salvation when he says, for the justice of God is revealed therein from faith unto faith. This can be understood in two ways. In one way it can refer to the justice by which God is just: the Lord is just and has loved justice (Ps 11:7).

God’s Wrath against Sin

For the wrath of God is revealed from heaven upon all ungodliness and unrighteousness of men, who suppress the truth by unrighteousness,

And just as then, those who led vicious lives, and put other people astray, were condemned and cast out, so also even now the offending eye is plucked out, and the foot and the hand, lest the rest of the body perish in like manner.

Since the forthcoming punishment of the ungodly and unrighteous has already been decreed, it is essential to walk in the righteousness of faith, in order to avoid the evils to come.

Then when he says the wrath of God is revealed, he proves what he had said, namely, that the power of the Gospel's grace exists for all men unto salvation. First, he shows that it is necessary for salvation; second, that it is efficacious or sufficient, at being justified therefore by faith (Rom 5:1). In regard to the first he does two things.

because what is known of God is manifest among them; for God has revealed it to them.

Because what is known of God is manifest in them; for God has manifested it to them. We have already said above that what is known of God is that which they can attain from the order and reasons of this world, as the Apostle himself indicates from what follows, saying that his invisible things are contemplated through the things that have been made.

But this glory they invested stocks and stones with. As then he which is entrusted with the goods of the king, and is ordered to spend them upon the king's glory, if he waste these upon robbers, and harlots, and witches, and make these splendid out of the king's stores, he is punished as having done the kingdom the greatest wrong.

Then when he says because that which is known of God, he manifests what he has said, but in reverse order. For he first admits that wise men among the gentiles knew the truth about God; second, he shows that there was ungodliness and injustice among them, at so that they are inexcusable; third, that they have incurred God's wrath, at who, having known the justice of God (Rom 1:…

For his invisible qualities from the creation of the world, being understood by the things made, are clearly seen — both his eternal power and divinity — for them to be without excuse.

God is a Spirit, not pervading matter, but the Maker of material spirits, and of the forms that are in matter; He is invisible, impalpable, being Himself the Father of both sensible and invisible things. Him we know from His creation, and apprehend His invisible power by His works. I refuse to adore that workmanship which He has made for our sakes.

Which also the prophet said, "The heavens declare the glory of God." (Ps. xix. 1.) For what will the Greeks (i.e. Heathen) say in that day? That "we were ignorant of Thee?" Did ye then not hear the heaven sending forth a voice by the sight, while the well-ordered harmony of all things spake out more clearly than a trumpet?

Then when he says for the invisible things of him from the creation of the world, he shows the manner in which they received such knowledge. Here the first points to be considered are the things they have known about God. He mentions three.

For having known God, they did not glorify him as God or give thanks, but they became futile in their thinking, and their foolish heart was darkened.

A spiritual disciple of this sort truly receiving the Spirit of God, who was from the beginning, in all the dispensations of God, present with mankind, and announced things future, revealed things present, and narrated things past-[such a man] does indeed "judge all men, but is himself judged by no man." For he judges the Gentiles, "who serve the creature more than the Creator,…

Imagining that they could grasp God with their minds, they fell away from their natural instinct and worshiped creatures instead of the Creator.

Second, he proves his statement at because that, when they knew. First, he shows that their first guilt did not proceed from ignorance; second, that their ignorance proceeded from this guilt, at but became vain. That their basic guilt was not due to ignorance is shown by the fact that, although they possessed knowledge of God, they failed to use it unto good.

Professing to be wise, they became fools,

and they changed the glory of the immortal God into a likeness of an image of mortal man and of birds and of quadrupeds and of creeping things.

Therefore God gave them up, in the desires of their hearts, to impurity, to dishonor their bodies between themselves,

For which causes God most justly indeed delivered them up, in the desires of their heart, to uncleanness, so that they might dishonor their own bodies among themselves: who exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed forever.

When the evil will receives power to accomplish its purpose, this comes from the judgment of God, in whom there is no unrighteousness. His punishment is carried out in this way as well as in other ways. It is not less just merely because it is hidden.

Then when he says wherefore, God gave them up he mentions the punishment for such a sin. Here it should be noted that man holds a place midway between God and the beasts and has something in common with both: with God, intellectuality; with animals, sensibility.

who changed the truth of God into the falsehood, and they reverenced and served the created thing beyond the one having created it, who is blessed to the ages. Amen.

These [heretics now referred to], being the disciples of those mentioned, render such as assent to them worse than the heathen. For the former "serve the creature rather than the Creator," and "those which are not gods," notwithstanding that they ascribe the first place in Deity to that God who was the Maker of this universe.

The truth about God is that he is the true God. But human beings have made idols and falsely called them gods. They have transferred the truth of God to idols. In other words, they have changed what could rightly be said and thought about God into a lie by applying it to idols instead.

Then, when he says, who changed the truth, he mentions the sin of ungodliness committed against the truth of the divine nature. First, he mentions the sin; second, the punishment, at wherefore, God gave them up. The divine nature can be considered in two ways: in one way, as being the first truth. In this respect he says that they changed the truth of God into a lie.

Because of this God gave them up to passions of dishonor; for even their females changed the natural use into that contrary to nature,

and likewise also the males, having left the natural use of the female, were inflamed in their desire toward one another, males with males working out the shame and receiving in themselves the recompense of their error which was fitting.

"Similarly, the males too, abandoning the natural use of the female, burned in their desires for one another, males with males committing indecency." Now Paul has made clear how what he said above about women ought to be understood. When he then added, "Similarly the males," saying that they burned in desire for one another, he has openly shown the sin of the women.

Paul did not say this lightly, but because he had heard that there was a homosexual community at Rome.

Then when he says and, in like manner, he explains in regard to males, who leaving the natural use of the women, have burned, i.e., lusted for something beyond the intent of nature: they blazed like a fire of thorns (Ps 118:12); and this in their lusts, i.e., carnal desires, men with men, working that which is filthy: I will uncover your shame before them and they will see all…

And even as they did not see fit to have God in their knowledge, God gave them up to a depraved mind, to do the things not being proper —

filled with all unrighteousness, wickedness, covetousness, malice; full of envy, murder, strife, deceit, maliciousness; gossips,

Paul says, filled with all iniquity. Here he has spoken briefly, and then he adds the parts of iniquity: wickedness, fornication, he says, greed, baseness, full of envy, murders, strife, deceit, hatred, whisperers, slanderers, hateful to God, insolent, proud, arrogant, inventors of evil. He called hatred the head of iniquity, and placed fornication and greed as its work.

Paul shows that wickedness and evil are the chief causes of the vices. Envy is rightly linked to murder, since it is the chief cause of this crime. Strife exists when something is defended, not by reason but by a proud spirit. Deceit is secret malice covered in flattering speech. Malignity is a wish or a work of malice.

Then when he says being filled, he enumerates these unbecoming actions. First, he describes their general state, saying being filled with all iniquity, because, as it is said: all sin is wickedness (1 John 3:4).

slanderers, hateful to God, insolent, arrogant, boastful, inventors of evil things, disobedient to parents,

Wherefore, although there have been found: some among our colleagues, dearest brethren, who think that the godly discipline may be neglected, and who rashly hold communion with Basilides and Martialis, such a thing as this ought not to trouble our faith, since the Holy Spirit threatens such in the Psalms, saying, "But thou hatest instruction, and castedst my words behind thee:…

The Scriptures link slander to idolatry by stipulating the same penalty for it—destruction. The haughty are those who want to be more than they are. The devil was like this, and so destroyed himself. For one who seeks to lord it over others will end up beneath them.

Then he mentions the covert wrongs that are perpetrated by words when he says whisperers, i.e., those who secretly whisper in men's ears to sow discord among them: curse the whisperer and deceiver, for he has destroyed many who were at peace (Eccl 28:15); detractors, i.e., persons who detract from another's reputation secretly, i.e., saying evil things about another without his…

foolish, untrustworthy, heartless, unmerciful —

"Disobedient to parents." To what disrespect they have come, that they do not even acknowledge their parents, from whom they received their origin at birth, nor rejoice that they were born; yet they despise those through whom they began to exist! This is to be without understanding, without love, yet without the love of God; for there was in them only the love of the flesh.

Paul mentions all these sins, set out one by one, with respect to those who have been abandoned by God because they have abandoned him. Let us therefore take care, lest we also be abandoned for embracing one of these evils.

Then the omissions are mentioned: first, in regard to authority; hence, in regard to parents he says disobedient to parents, contrary to what is commanded in Ephesians: children, obey your parents in the Lord (Eph 6:1).

who, having known the righteous decree of God, that those doing such things are worthy of death, not only are practicing them but also are approving of those practicing them.

Romans1

Paul Greets the Saints in Rome

Unashamed of the Gospel

God’s Wrath against Sin