Lit., compassed.

Rather, we think it. Compare Acts 15:38.

Sect

See on heresies, 2 Peter 2:1.

See on agreed together, Acts 5:9.

See on Matthew 13:15.

Their ears are dull of hearing

Lit., with their ears they heard heavily.

Closed

See on Matthew 13:15.

Probably different from the ξενία, or lodging-place, where he resided for the first few days, perhaps as the guest of friends, though under custody, and where he received the Jews (Acts 28:23).

Dr. Morison observes that the superscription is peerless for its wealth of theological idea.

Paul (Παῦλος)

A transcript for the Latin paulus or paullus, meaning little. It was a favorite name among the Cilicians, and the nearest approach in sound to the Hebrew Saul. According to some, both names were borne by him in his childhood, Paulus being the one by which he was known among the Gentiles, and which was subsequently assumed by him to the exclusion of the other, in order to indicate his position as the friend and teacher of the Gentiles. The practice of adopting Gentile names may be traced through all the periods of Hebrew history. Double names also, national and foreign, often occur in combination, as Belteshazzar-Daniel; Esther-Hadasa; thus Saul-Paulus.

Others find in the name an expression of humility, according to Paul's declaration that he was "the least of the apostles" (1 Corinthians 15:9). Others, an allusion to his diminutive stature; and others again think that he assumed the name out of compliment to Sergius Paulus, the deputy of Cyprus. Dean Howson, while rejecting this explanation, remarks: "We cannot believe it accidental that the words 'who is also called Paul,' occur at this particular point of the inspired narrative. The heathen name rises to the surface at the moment when St. Paul visibly enters on his office as the apostle of the heathen. The Roman name is stereotyped at the moment when he converts the Roman governor."

A servant (δοῦλος)

Lit., bond-servant or slave. Paul applies the term to himself, Galatians 1:10; Philippians 1:1; Titus 1:1; and frequently to express the relation of believers to Christ. The word involves the ideas of belonging to a master, and of service as a slave. The former is emphasized in Paul's use of the term, since Christian service, in his view, has no element of servility, but is the expression of love and of free choice. From this stand-point the idea of service coheres with those of freedom and of sonship. Compare 1 Corinthians 7:22; Galatians 4:7; Ephesians 6:6; Plm 1:16.

On the other hand, believers belong to Christ by purchase (1 Corinthians 6:20; 1 Peter 1:18; Ephesians 1:7), and own Him as absolute Master. It is a question whether the word contains any reference to official position. In favor of this it may be said that when employed in connection with the names of individuals, it is always applied to those who have some special work as teachers or ministers, and that most of such instances occur in the opening salutations of the apostolic letters. The meaning, in any case, must not be limited to the official sense.

Called to be an apostle (κλητὸς ἀπόστολος)

As the previous phrase describes generally Paul's relation to Christ, this expression indicates it specifically. "Called to be an apostle" (A.V. and Rev.), signifies called to the office of an apostle. Yet, as Dr. Morison observes, there is an ambiguity in the rendering, since he who is simply called to be an apostle may have his apostleship as yet only in the future. The Greek indicates that the writer was actually in the apostolate - a called apostle. Godet, "an apostle by way of call."

Separated unto the gospel of God (ἀφωρισμένος εἰς εὐαγγέλιον Θεοῦ)

Characterizing the preceding phrase more precisely: definitely separated from the rest of mankind. Compare Galatians 1:15, and "chosen vessel," Acts 9:15. The verb means "to mark off (ἀπό) from others by a boundary (ὅρος)." It is used of the final separation of the righteous from the wicked (Matthew 13:49; Matthew 25:32); of the separation of the disciples from the world (Luke 6:22); and of the setting apart of apostles to special functions (Acts 13:2). Gospel is an exception to the almost invariable usage, in being without the article (compare Revelation 14:6); since Paul considers the Gospel rather as to its quality - good news from God - than as the definite proclamation of Jesus Christ as a Savior. The defining elements are added subsequently in Romans 1:3, Romans 1:4. Not the preaching of the Gospel, but; the message itself is meant. For Gospel, see on superscription of Matthew.

Only here in the New Testament. Rev., He promised afore. Paul's Old Testament training is manifest. Naturally, in beginning the more precise description of the new revelation, he refers first to its connection with ancient prophecy. The verb ἐπαγγέλλομαι; means more than to proclaim. It occurs frequently, and always in the sense of profess or promise. See Mark 14:11; Acts 7:5; 1 Timothy 2:10; 1 Timothy 6:21.

Prophets

Not limited to the prophets proper, but including all who, in the Old Testament, have prophesied the Gospel - Moses, David, etc. Compare Hebrews 1:1.

In the holy scriptures (ἐν γραφαῖς ἁγίαις)

Or, more strictly, in holy writings. The scriptures would require the article. See on John 5:47; see on John 2:22. Here again the absence of the article denotes the qualitative character of the phrase - books which are holy as conveying God's revelations. On ἅγιος holy, see on Acts 26:10. This is the only passage in which it is applied to scriptures.

Connect with promised afore. Christ is the great personal object to which the promise referred.

Rev., in margin, determined. The same verb as in the compound separated in Romans 1:1. Bengel says that it expresses more than "separated," since one of a number is separated, but only one is defined or declared. Compare Acts 10:42; Acts 17:31. It means to designate one for something, to nominate, to instate. There is an antithesis between born (Romans 1:3) and declared. As respected Christ's earthly descent, He was born like other men. As respected His divine essence, He was declared. The idea is that of Christ's instatement or establishment in the rank and dignity of His divine sonship with a view to the conviction of men. This was required by His previous humiliation, and was accomplished by His resurrection, which not only manifested or demonstrated what He was, but wrought a real transformation in His mode of being. Compare Acts 2:36; "God made," etc.

With power (ἐν δυνάμει)

Lit., in power. Construe with was declared. He was declared or instated mightily; in a striking, triumphant manner, through His resurrection.

Spirit of holiness

In contrast with according to the flesh. The reference is not to the Holy Spirit, who is nowhere designated by this phrase, but to the spirit of Christ as the seat of the divine nature belonging to His person. As God is spirit, the divine nature of Christ is spirit, and its characteristic quality is holiness.

Resurrection from the dead (ἀναστάσεως νεκρῶν)

Wrong, since this would require the preposition ἐκ from. Rev., correctly, of the dead. Though this resurrection is here represented as actually realized in one individual only, the phrase, as everywhere in the New Testament, signifies the resurrection of the dead absolutely and generically - of all the dead, as exemplified, included, and involved in the resurrection of Christ. See on Philippians 3:11.

Aorist tense. Rev., we received. The categorical plural, referring to Paul, and not including the other apostles, since the succeeding phrase, among all the nations, points to himself alone as the apostle to the Gentiles.

Grace and apostleship

Grace, the general gift bestowed on all believers: apostleship, the special manifestation of grace to Paul. The connecting καὶ and, has the force of and in particular. Compare Romans 15:15, Romans 15:16.

For obedience to the faith (εἰς ὑπακοὴν πίστεως)

Rev., unto obedience of faith. Unto marks the object of the grace and apostleship: in order to bring about. Obedience of faith is the obedience which characterizes and proceeds from faith.

Nations (ἔθνεσιν)

Or Gentiles. Not geographically, contrasting the inhabitants of the world, Jew and Gentile, with the Jews strictly so called, dwelling in Palestine, but Gentiles distinctively, for whom Paul's apostleship was specially instituted. See on Luke 2:32, and compare note on 1 Peter 2:9.

As Romans among other Gentiles: not, called as I am called.

The words are omitted in a MS. Of the tenth or eleventh century, and in a cursive of the eleventh or twelfth. The words ἐν Ἑφέσῳ in Ephesus, are also omitted from Ephesians 1:1, by two of the oldest MSS. On which fact has arisen the theory that the Ephesian Epistle was encyclical, or addressed to a circle of churches, and not merely to the church at Ephesus. This theory has been very widely received. With this has been combined the omission of in Rome from the Roman Epistle, and the attempt has been made to show that the Roman Epistle was likewise encyclical, and was sent to Ephesus, Thessalonica, and possibly to some other churches. Archdeacon Farrar advocates this view in "The Expositon," first ser., 9, 211; and also in his "Life and Work of Paul," ii., 170. This theory is used to defend the view which places the doxology of Romans 16:25-27 at the end of ch. 14. See note there.

Called to be saints (κλητοῖς ἁγίοις)

Or, saints by way of call. See on called to be an apostle, Romans 1:1. It is asserted that they are what they are called. The term ἅγιοι saints is applied to Christians in three senses in theNew Testament. 1, As members of a visible and local community (Acts 9:32, Acts 9:41; Acts 26:10); 2, as members of a spiritual community (1 Corinthians 1:2; Colossians 3:12); 3, as individually holy (Ephesians 1:18; Colossians 1:12; Revelation 13:10).

Not above all, but in the first place. The form of the phrase leads us to expect a succeeding clause introduced by secondly or next; but this is omitted in the fullness and rapidity of Paul's thought, which so often makes him negligent of the balance of his clauses.

Through Jesus Christ

As the medium of his thanksgiving: "As one who is present to his grateful thoughts; in so far, namely, as that for which he thanks God is vividly perceived and felt by him to have been brought about through Christ." Compare Romans 7:25; Colossians 3:17; Ephesians 5:20. In penitence and in thanksgiving alike, Jesus Christ is the one mediator through whom we have access to God.

For you all (περὶ πάντων ὑμῶν)

The preposition means rather concerning, about.

Is proclaimed (καταγγέλλεται)

The different compounds of the simple verb ἀγγέλλω to announce, are interesting. The simple verb occurs only at John 20:18. Ἁναγγέλλειν is to report with the additional idea of bringing tidings up to or back to the person receiving them. So John 5:15. The impotent man brought back information to the Jews. Compare Mark 5:14. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. John 16:13-15. See Acts 14:27; 2 Corinthians 7:7; 1 Peter 1:12.

Ἁπαγγέλλειν is to announce with a reference to the source from (ἀπό) which the message comes So Matthew 2:8; Acts 12:14. Compare Luke 7:22; Luke 8:34, Acts 5:22.

Καταγγέλλειν is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare Acts 16:21; Acts 17:3. Thus in ἀναγγέλλειν the recipient of the news is contemplated; in ἀπαγγέλλειν the source; in καταγγέλλειν the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul.

Throughout the whole world

Hyperbolical, but according with the position of the metropolitan church. Compare 1 Thessalonians 1:8.

See on Luke 1:74. The word was used in a special sense to denote the service rendered to Jehovah by the Israelites as His peculiar people. See Romans 9:4; Acts 26:7. Compare Hebrews 9:1, Hebrews 9:6. As in his Philippian letter, Paul here appropriates the Jewish word for the spiritual Christian service. See on Philippians 3:3.

Rev., I may be prospered. The A.V. brings out the etymological force of the word. See on 3 John 1:2.

Note the modesty in some. Χάρισμα is a gift of grace (χάρις) a favor received without merit on the recipient's part. Paul uses it both in this ordinary sense (Romans 5:15, Romans 5:16; Romans 6:23), and in a special, technical sense, denoting extraordinary powers bestowed upon individuals by the Holy Spirit, such as gifts of healing, speaking with tongues, prophecy, etc. See Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 12:4, 1 Corinthians 12:31; 1 Peter 4:10. In 1 Timothy 4:14; 2 Timothy 1:6, it is used of the sum of the powers requisite for the discharge of the office of an evangelist.

To the end ye may be established (εἰς τὸ στηριχθῆναι ὑμᾶς)

Not that I may establish you. The modest use of the passive leaves out of view Paul's personal part. For established, see on Luke 22:32; see on 1 Peter 5:10. The word shows that he had in view their christian character no less than their instruction in doctrine.

The A.V. and Rev. omit δέ however, thus losing an important shade of meaning. That is is not merely an explanatory repetition of the preceding phrase, but modifies the idea contained in it. It is a modest and delicate explanation, by which Paul guards himself against the possible appearance of underestimating the christian standpoint of his readers, to whom he was still, personally, a stranger. Hence he would say: "I desire to impart some spiritual gift that you may be strengthened, not that I would imply a reproach of weakness or instability; but that I desire for you the strengthening of which I stand in need along with you, and which I hope may be wrought in us both by our personal intercourse and our mutual faith."

An emphatic expression calling special attention to what follows. Compare 1 Corinthians 10:1; 1 Thessalonians 4:13.

Have some fruit (τινὰ καρπὸν σχῶ)

For the phrase, compare Romans 6:22. A metaphorical statement of what is stated literally in Romans 1:11. Not equivalent to bear fruit, but to gather as a harvest. Compare John 4:36; Philippians 1:22; Colossians 1:6. Fruit is a favorite metaphor with Paul. He uses it in both a good and a bad sense. See Romans 7:4, Romans 7:5; Romans 6:22; Galatians 5:22.