Exegetical and Hermeneutical Commentary of Romans 1:5
By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name;
5. by whom ] Lit. through whom. Ultimately from the Father, but through the Son.
we have received ] Better, perhaps, we received; (but see below on Rom 1:19.) “ We ” includes, possibly, all the Apostles, as certainly in 1Co 15:1; 1Co 15:11, &c. (where note the change from plural to singular in Rom 1:1-3). Certainly it does not refer to any nominal associate in the writing of the Epistle, for none such appears. But most probably the author here uses the plural for the singular, as frequently in the course of the Epistle (see e.g. cch. 3 and 4).
grace and apostleship ] (1) all merciful qualifications for his office; (2) the definite commission.
for obedience to the faith ] Better, to the obedience of faith; to produce the obedience connected with believing. Justifying faith is itself an act of obedience (see Rom 10:3, “have not submitted themselves,” and 1Pe 1:2), and it results in a life of obedience. The Gr. in Rom 16:26, rendered “for the obedience of faith,” is identical.
among all nations ] Literally so in its intention; and even in St Paul’s own experience, a great number of “nations” had now contributed converts. Cp. the strong expressions Col 1:6; Col 1:23; and see Rom 15:19.
for his name ] Practically = for His sake. The “ Name,” in general Scripture usage, is the Person, as revealed and known. See Exo 34:5-7; Mat 28:19.
Fuente: The Cambridge Bible for Schools and Colleges
By whom – The apostle here returns to the subject of the salutation of the Romans, and states to them his authority to address them. That authority he had derived from the Lord Jesus, and not from man. On this fact, that he had received his apostolic commission, not from man, but by the direct authority of Jesus Christ, Paul not infrequently insisted. Gal 1:12, for I neither received it of man, neither was I taught it, but by revelation of Jesus Christ; 1Co 15:1-8; Eph 3:1-3.
We – The plural here is probably put for the singular; see Col 4:3; compare Eph 6:19-20. It was usual for those who were clothed with authority to express themselves in this manner. Perhaps here, however, he refers to the general nature of the apostolic office, as being derived from Jesus Christ, and designs to assure the Romans that he had received the apostolic commission as the others had. We, the apostles, have received the appointment from Jesus Christ.
Grace and apostleship – Many suppose that this is a figure of speech, hendiadys, by which one thing is expressed by two words, meaning the grace or favor of the apostolic office. Such a figure of speech is often used. But it may mean, as it does probably here, the two things, grace, or the favor of God to his own soul, as a personal matter; and the apostolic office as a distinct thing. He often, however, speaks of the office of the apostleship as a matter of special favor, Rom 15:15-16; Gal 2:9; Eph 3:7-9.
For obedience to the faith – In order to produce, or promote obedience to the faith; that is, to induce them to render that obedience to God which faith produces. There are two things therefore implied.
(1) That the design of the gospel and of the apostleship is to induce men to obey God.
(2) That the tendency of faith is to produce obedience. There is no true faith which does not produce that. This is constantly affirmed in the New Testament, Rom 15:18; Rom 16:19; 2Co 7:15; James 2.
Among all nations – This was the original commission which Jesus gave to his apostles, Mar 16:15-16; Mat 28:18-19. This was the special commission which Paul received when he was converted, Act 9:15. It was important to show that the commission extended thus far, as he was now addressing a distant church which he had not seen.
For his name – This means probably on his account, that is, on account of Christ, Joh 14:13-14; Joh 16:23-24. The design of the apostleship was to produce obedience to the gospel among all nations, that thus the name of Jesus might be honored. Their work was not one in which they were seeking to honor themselves, but it was solely for the honor and glory of Jesus Christ. For him they toiled, they encountered perils, they laid down their lives, because by so doing they might bring people to obey the gospel, and thus Jesus Christ might wear a brighter crown and be attended by a longer and more splendid train of worshippers in the kingdom of his glory.
Fuente: Albert Barnes’ Notes on the Bible
Rom 1:5
By whom we have received grace and apostleship:
Grace and apostleship
I.
Grace of apostleship, i.e., the favour of being an apostle. Given to the twelve (Mat 10:1-2); to Paul (Act 9:15; Act 13:2). The ministry of the Word is given as a mark of Divine favour. So Chrysostom deemed it when he said, Not by our labour and industry, but by His grace; and Philip Henry, after his ordination, I received this day as much honour and work as I shall be able to know what to do with. Especially was this a grace to one who had been a blasphemer and persecutor.
II. Grace with apostleship, i.e., apostleship with the necessary gifts and graces, extraordinary gifts as well as spiritual grace (2Co 12:9; Gal 2:9; Eph 4:8-11). The grace which calls also qualifies for office (Rom 12:3; Rom 15:5 : Eph 3:2). This is necessary, as was felt by Augustine when he said, The ministry is a weight from which even an angel might shrink; and by Luther, who, though an old preacher, trembled each time he ascended the pulpit.
III. Grace, then apostleship, i.e., saving grace necessary to apostleship. Grace and office not to be separated (Psa 50:16). A graceless ministry a grievous curse to the Church and to the minister himself. Of all callings the ministry is the most dangerous to an unconverted man, and more likely to destroy mens souls than to save them. How dreadful to preach to others and be at last a castaway (1Co 9:27). Noahs workmen refused to enter the ark and perished. (T. Robinson, D. D.)
Apostleship
1. Its source.
2. Its privilege.
3. Its object.
4. Its sphere.
5. Its motive. (J. Lyth, D. D.)
For obedience to the faith.—
Obedience to the faith
Or (Gr.) obedience of faith:–
I. Obedience. The gospels thing to be obeyed (Rom 6:17; 1Pe 1:22; Act 6:7). In it God commands as well as invites and offers (1Jn 3:23). Men are commanded to believe the gospel (Mar 1:15); in Christ (1Jn 3:23). Unbelief and rejection of Christ rebellion against God.
II. Faith viewed–
1. Subjectively is–
(1) Credit given to the gospel as Gods message.
(2) Trust reposed in Christ and His finished work as Gods plan.
2. Objectively–the doctrine of the gospel to be received in faith (Gal 1:23; Gal 3:23-25). Gospel truth is only to be known and learned by a Divine revelation.
III. Obedience to the faith.
1. Obedience, in which faith consists. Faith is itself obedience. When God speaks men are not to reason, but to believe and accept. The Jews asked for a sign, Greeks for wisdom; God demands faith, and faith cordially submits to His method of salvation by Christ.
2. Obedience as the fruit of faith. Faith in Christ is the mother of all true and acceptable obedience (Rom 15:18; Rom 16:19; 2Co 7:15; 2Co 10:5; 2Co 01:6; 1Pe 1:8). Works without faith, faith without works, both alike dead (Jam 2:26). God seeks evangelical, not legal obedience, because the gospel, not the law, produces the love that alone fulfils it. Faith in Christ proved by obedience to Him as a tree by its fruit (Jam 2:18-26). Faith is the obedience of the understanding to God revealing its effect, the obedience of the will to God commanding. (T. Robinson, D. D.)
Faith measured by obedience
Our obedience being the child of faith, partakes of its parents strength or weakness. Abraham was strong in faith, and what an heroic act of obedience did he perform in offering up His Son! (W. Gurnall)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. Grace and apostleship] The peculiar influence and the essential qualifications which such an office requires. Without the GRACE, favour, and peculiar help of God, he could not have been an apostle: he had an extraordinary conversion, and an extraordinary call to preach the Gospel. Probably , grace and apostleship, mean the same as , the apostolical office; for so the word means in Ro 12:3; Ro 15:15; 1Co 3:10; Eph 3:8. See the various acceptations of the word grace, Ro 1:7.
For obedience to the faith] That by this office, which I have received from God, and the power by which it is accompanied, I might proclaim the faith, the Gospel of Jesus; and show all nations the necessity of believing in it, in order to their salvation. Here is:
1. The Gospel of the Son of God.
2. An apostle divinely commissioned and empowered to preach it.
3. The necessity of faith in the name of Jesus, as the only Saviour of the world.
4. Of obedience, as the necessary consequence of genuine faith. And,
5. This is to be proclaimed among all nations; that all might have the opportunity of believing and being saved.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By whom; or of whom; by whom, as Mediator, or of whom, as Author and Giver.
Grace and apostleship: some make these two distinct gifts; the one common, which is grace; the other special, which is apostleship: others think, that, by an hendiadis, he means the grace of apostleship; which he so calls, because it was conferred upon him, not for any desert of his, but by the mere favour and free grace of God. It is his manner to call his apostleship by the name or style of grace: see Rom 15:15; Gal 2:9; Eph 3:2,8.
For obedience to the faith; you have the same phrase, Rom 16:26, and there it is rendered for the obedience of faith. By faith here some understand the gospel or doctrine of faith; it hath this sense, Act 6:7; Jud 1:3, &c.; and then the meaning is, God, of his mere grace, hath given me this office, that I might bring the nations to believe, and work in them obedience to the doctrine of the gospel. Others understand the grace of faith; and then the meaning is, I have received this office, that I might bring the nations to believe, and so to obey the gospel. Therefore obedience is joined with faith, because by faith we obey the commands of God; and faith itself consists in obedience, and is the great command of the gospel.
Among all nations; according to the general commission, Mat 28:19, and a more special commission to this apostle; see Act 9:15; Gal 2:7,8; 1Ti 2:7; 2Ti 1:11.
For his name; that the nations might believe in his name; so some: others suppose these words are added to declare the end of Pauls preaching and apostleship, which was to set forth the glory and praise of Christ: see 2Th 1:12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. By whomas the ordainedchannel.
we have received gracethewhole “grace that bringeth salvation” (Tit2:11).
and apostleshipfor thepublication of that “grace,” and the organization of asmany as receive it into churches of visible discipleship. (We preferthus taking them as two distinct things, and not, with some goodinterpreters, as one”the grace of apostleship”).
for obedience to thefaithrather, “for the obedience of faith”that is,in order to men’s yielding themselves to the belief of God’s savingmessage, which is the highest of all obedience.
for his namethat Hemight be glorified.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
By whom we have received grace and apostleship,…. That is, either by the Holy Spirit, from whom all grace and gifts come, qualifying for the discharge of any office; or by the Lord Jesus Christ, who is full of grace and truth, has received gifts for, and gives them to men to fit them for whatsoever service he is pleased to call them to. By “grace and apostleship” may be meant, either one and the same thing, the favour and honour of being the apostles of Christ; or different things, and the one in order to the other. Grace may design special saving grace in calling, justification, pardon, and adoption, and sanctification, which was received in common with other saints, and is absolutely necessary to an apostle, and to any ordinary minister of the word; or the doctrine of grace, which they received from Christ, and dispensed to others; or rather the gifts of grace, and the various measures thereof, which they received from their ascended Lord and King, by which they were furnished for apostleship, that is, the work and office of apostles; to which they were called by Christ, and from whom they received a commission to execute it. The apostle takes in others sides himself, and says, “we have received”; partly for the sake of modesty, and partly to keep up his equal title with others to this office; and since this is had in a way of receiving, which supposes giving, and excludes boasting, it obliges to make use of all grace and gifts to the glory of Christ, by whom they are received. The end for which they received such an office, and grace to fit them for it, was, “for obedience to the faith”; that men might be brought by the ministry of the word to obey the faith, Christ the object of faith; to submit to his righteousness, and the way of salvation by him, and to be subject to his ordinances or to obey the doctrine of faith, which is not barely to hear it, and notionally receive it, but to embrace it heartily by faith, and retain it, in opposition to a disbelief and contempt of it; and which is the end and design of the Gospel ministration to bring persons to, Moreover, by
obedience to the faith, or “obedience of faith”, as it may be rendered, may be meant the grace of faith, attended with evangelical obedience; for obedience, rightly performed, is only that which is by faith, and springs from it. Now grace and apostleship were received, in order to be exercised
among all nations; not in Judea only, to which the first commission of apostleship was limited, but in all the nations of the world, as the commission renewed by Christ after his resurrection ordered; and that some among all nations of the earth might, by the power of divine grace accompanying the word, be brought to faith and obedience: and all this, the qualifications for the office, the due exercise of it in all the world, and the success that attended it, were
for his name; for the honour and glory of Christ, in whose name they went, and which they bore and carried among the Gentiles, out of whom he was pleased “to take a people for his name”, Ac 15:14.
Fuente: John Gill’s Exposition of the Entire Bible
Unto obedience of faith ( ). Subjective genitive as in 16:26, the obedience which springs from faith (the act of assent or surrender).
Fuente: Robertson’s Word Pictures in the New Testament
We have received [] . 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 kai and, has the force of and in particular. Compare ch. 14 15, 16.
For obedience to the faith [ ] . 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 [] . 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 Luk 2:32, and compare on 1Pe 2:9.
Fuente: Vincent’s Word Studies in the New Testament
1) “By whom we have received grace and apostleship,” (di ou elabomen Charin kai apostolen) “Through whom we received grace and apostleship,” or commission, Act 9:15-16; Act 26:15-20; 2Co 8:9.
2) “For obedience to the faith,” (eis hupakoen pisteos) “For obedience of faith,” or with reference to obedience to the faith, the system of teachings of the Lord. Obedience to “the faith” is the doing of what the Lord has commanded his children, Joh 15:14; Jas 1:22.
3) “Among all nations,” (en pasin tois ethnesin) Among all the heathen, races, nations or peoples,” or in (among) all nations, Mar 16:15; Mat 28:18-20; Act 1:8.
4) “For his name,” (huper tou onomatos autou) “on behalf of his name,” of what he has authorized or commissioned, Joh 20:21; Col 3:17. Both Salvation and Christian obedience are designed to exalt the Name of Jesus Christ, above every name, thru the church, to the Glory of God the Father, in this age and every succeeding age, Eph 3:21; Rom 14:11; Php_2:10-11; Rev 5:13.
Fuente: Garner-Howes Baptist Commentary
5. Through whom we have received, etc. — Having completed his definition of the gospel, which he introduced for the recommendation of his office, he now returns to speak of his own call; and it was a great point that this should be proved to the Romans. By mentioning grace and apostleship apart, he adopts a form of speech, (20) which must be understood as meaning, gratuitous apostleship or the favor of the apostleship; by which he means, that it was wholly through divine favor, not through his own worthiness, that he had been chosen for so high an office. For though it has hardly any thing connected with it in the estimation of the world, except dangers, labors, hatred, and disgrace; yet before God and his saints, it possesses a dignity of no common or ordinary kind. It is therefore deservedly counted a favor. If you prefer to say, “I have received grace that I should be an Apostle,” the sense would be the same. (21)
The expression, on account of his name, is rendered by [ Ambrose ], “in his name,” as though it meant, that the Apostle was appointed in the place of Christ to preach the gospel, according to that passage, “We are ambassadors for Christ,” etc. (2Co 5:20.) Their opinion, however, seems better, who take name for knowledge; for the gospel is preached for this end — that we may believe on the name of the Son of God. (1Jo 3:23.) And Paul is said to have been a chosen vessel, to carry the name of Christ among the Gentiles. (Act 9:15.) On account then of his name, which means the same, as though he had said, that I might make known what Christ is. (22)
For the obedience of faith, etc. — That is, we have received a command to preach the gospel among all nations, and this gospel they obey by faith. By stating the design of his calling, he again reminds the Romans of his office, as though he said, “It is indeed my duty to discharge the office committed to me, which is to preach the word; and it is your duty to hear the word and willingly to obey it; you will otherwise make void the vocation which the Lord has bestowed on me.”
We hence learn, that they perversely resist the authority of God and upset the whole of what he has ordained, who irreverently and contemptuously reject the preaching of the gospel; the design of which is to constrain us to obey God. We must also notice here what faith is; the name of obedience is given to it, and for this reason — because the Lord calls us by his gospel; we respond to his call by faith; as on the other hand, the chief act of disobedience to God is unbelief, I prefer rendering the sentence, “For the obedience of faith,” rather than, “In order that they may obey the faith;” for the last is not strictly correct, except taken figuratively, though it be found once in the Act 6:7. Faith is properly that by which we obey the gospel. (23)
Among all nations, etc. It was not enough for him to have been appointed an Apostle, except his ministry had reference to some who were to be taught: hence he adds, that his apostleship extended to all nations. He afterwards calls himself more distinctly the Apostle of the Romans, when he says, that they were included in the number of the nations, to whom he had been given as a minister. And further, the Apostles had in common the command to preach the gospel to all the world; and they were not, as pastors and bishops, set over certain churches. But Paul, in addition to the general undertaking of the apostolic function, was constituted, by a special appointment, to be a minister to proclaim the gospel among the Gentiles. It is no objection to this, that he was forbidden to pass through Macedonia and to preach the word in Mysia: for this was done, not that there were limits prescribed to him, but that he was for a time to go elsewhere; for the harvest was not as yet ripe there.
Ye are the called of Jesus Christ, etc. He assigns a reason more nearly connected with them — because the Lord had already exhibited in them an evidence by which he had manifested that he had called them to a participation of the gospel. It hence followed, that if they wished their own calling to remain sure, they were not to reject the ministry of Paul, who had been chosen by the same election of God. I therefore take this clause, “the called of Jesus Christ,” as explanatory, as though the particle “even” were inserted; for he means, that they were by calling made partakers of Christ. For they who shall be heirs of eternal life, are chosen by the celestial Father to be children in Christ; and when chosen, they are committed to his care and protection as their shepherd. (24)
(20) “Hypellage,” a figure in grammar, by which a noun or an adjective is put in a form or in a case different from that in which it ought grammatically to be. — Ed.
(21) If this view be taken, the best mode would be to render και, even “favor, even the apostleship.” But, as [ Wolfius ] says, “both words would perhaps be better rendered separately, and “grace” or favor be referred to the conversion of the Apostle himself, and “apostleship” to his office. See 1Ti 1:12, and Act 9:15, Act 13:2; Act 22:21. — Ed
(22) He has taken this clause before that which follows, contrary to the order of the text, because he viewed it as connected with the receiving of the apostleship.
“
Pro nomine ipsius ,” — ὑπὲρ τοῦ ὀνὸματος αὐτοῦ; “ ad nominis ejus gloriam — to the glory of his name,” [ Turrettin ]; “for the purpose of magnifying his name,” [ Chalmers ] [ Hodge ] observes, “Paul was an apostle that all nations might be obedient, to the honor of Jesus Christ, that is, so that his name may be known.” Some, as [ Tholuck ], connect the words with “obedience to the faith,” as they render the phrase, and, in this sense, “that obedience might be rendered to the faith among all nations for the sake of his name.” But it is better to connect the words with the receiving of the apostleship: it was received for two purposes — that there might be the obedience of faith, and that the name of Christ might be magnified. — Ed.
(23) It might be rendered, “that there might be the obedience of faith,” or, “in order to produce,” or, “Promote the obedience of faith.” The obedience is faith. The command is, “believe,” and the obedience must correspond with it. To obey the faith, as in Act 6:7, is a different form of expression: the article is prefixed there, it is the faith, meaning the gospel. — See 2Th 1:8. Professor [ Stuart ] and [ Haldane ], agree in this view. The latter refers to Rom 10:3, where the Israelites are charged for not submitting to God’s righteousness; and, in Rom 10:16, it is said, that they had not all obeyed the gospel, “for Esaias saith, Lord, who hath believed our report?” Then to believe the gospel is in an especial manner to obey it. — Ed.
(24) “The called of Jesus Christ,” i.e., the called who belong to Christ. Κλητὸς means, not only those to whom the external call of the gospel has been addressed, but those who have been also internally called.” — [ Stuart ]. The same author renders the words κλητοῖς ἁγίοις, in the next verse, “chosen saints,” or, “saints effectually called.” — Ed.
Fuente: Calvin’s Complete Commentary
(5) Through Himthrough Christ the Sonhe, Paul, had received his own special endowment and commission to bring over the Gentiles into that state of loyal and dutiful submission which has its root in faith; all which would tend to the glory of His name.
We have received.The Apostle means himself alone, but the plural is used (as frequently in Greek) with delicate tact, so as to avoid an appearance of egotism or assumption.
Grace and apostleship.Grace is here divine favour manifested in various ways, but especially in his conversion. St. Augustine notes that grace is common to the Apostle with all believershis apostleship is something special and peculiar; yet apostleship is an instance, or case, of grace. Origen distinguishes between the twograce for the endurance of labours, apostleship for authority in preaching; but both terms are perhaps somewhat wider than this. Apostleship includes all those privileges which St. Paul possessed as an Apostle; grace is all those privileges that he possessed as a Christian. At the same time, in either case the meaning tends in the direction of that particular object which is expressed in the next clause. The light in which the Apostle valued most the gifts that had been bestowed upon him, was inasmuch as they enabled him to preach the gospel to the Gentiles.
For obedience to the faith among all nations.Literally, For (to produce) obedience of faith (the obedience which springs from faith) among all the Gentiles.
Faith is not here equivalent to the faitha positive body of doctrine received and believedbut, in its strict sense, that active habit and attitude of mind by which the Christian shows his devotion and loyalty to Christ, and his total dependence on Him (Gal. 2:19).
For his name.For His names sake. His, i.e., Christs. The whole of that divine economy of which St. Paul himself forms part, tends to the glory of Christ. The Apostles call to his office, his special endowment for his ministry, the success of his preaching among the Gentiles, as they proceed from Christ, so also have for their object the extension of His kingdom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Grace Gratuitous pardon and divine favour.
Apostleship A divine office for securing like grace to others.
Obedience to the faith Faith without the article and in the genitive; obedience of faith, that is, an obedience consisting of faith as its vital power.
All nations Christianity, as Paul uniformly maintains, is a universal religion, to be preached to all, that it may be received by all.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name’s sake, among whom are you also called to be Jesus Christ’s.’
And, says Paul, it is through ‘Jesus Christ our LORD’ that ‘we’ (the Apostles) received ‘grace and Apostleship’ with the aim in view of ‘obedience springing from faith’ occurring among all the Gentiles. Having been raised in power Jesus had commissioned His Apostles, and sent on them the promised Holy Spirit, so as to prepare them for the task ahead, the bringing of men to the obedience which springs from faith ‘in Jerusalem, and in Samaria and to the uttermost parts of the earth’ (Act 1:8).
‘We received grace and Apostleship’. The word ‘grace’ (charis) here signifies the undeserved gift arising from God’s favour which was bestowed on them, in other words the gift of the Holy Spirit. They experienced God acting in ‘grace’ (unmerited favour). It was through His enlightening that they were being led into all truth (Joh 14:26; Joh 16:13). It was through His power that the Apostles were empowered and given the ability to proclaim His word effectively (Act 1:8). Again we remember that Paul received this power later than the rest of the Apostles (Act 9:17). But as Paul would say of his opponents later, ‘we will know not the word of those who are puffed up but the power, for the Kingly Rule of God is not in word but in power’ (1Co 4:19-20). To him the gift of God’s grace, the Holy Spirit, was the One Who gave him power. The word ‘Apostleship’ indicates the unique authority that the Apostles were given to act and make decisions in Jesus’ Name (Joh 1:22-23; Mat 18:18), and to oversee the establishment of the new ‘assemblies’ that were being set up (see e.g. Act 8:14-15).
‘Unto obedience of faith.’ Christ’s purpose in giving this grace and Apostleship was so that by them ‘obedience of faith — for His Name’s sake’ should be aroused in men and women as they responded to Christ. Through the preaching of the Apostles men would come to faith in Jesus Christ with the consequence being that they would begin to obey Him because He had become their LORD (‘for His Name’s sake’). They would come under ‘the Kingly Rule of God’. Note how even so early in the letter Paul establishes the fact that obedience must spring from faith. A faith which did not produce obedience was to be seen as a useless and ineffective faith. And this in preparation for teaching ‘justification by faith’, a phrase which indicates that getting right with God results wholly from faith, and is apart from works.
Finally this was to be ‘among all nations’. The aim was a worldwide spread of the Gospel. No limit was put on what the Apostles would achieve. And all this was ‘for His Name’s sake’. It was in order that men might honour His Name and demonstrate it by their submissive response, so that His Lordship was revealed openly. Representing the true Israel the Apostles were being called on to fulfil the task that had once been Israel’s, to so walk and teach among men that men would truly respond to God. The light was going out to the Gentiles from Israel (Isa 42:4; Isa 42:6; Isa 49:6).
‘Among whom are you also called Jesus Christ’s.’ Prominent among those of the nations who would come to Jesus Christ are the Roman believers to whom he is writing. They, along with all who believe in Christ, are ‘called Jesus Christ’s’, because He has put His hand and seal upon them.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 1:5. We have received This is a modest way of expression; the Apostle meaning himself by the word we. Grace or favour, and apostleship, some think mean the favour of being made an apostle. Hence , grace, is put for the apostolic office; ch. Rom 12:3 Rom 15:15. 1Co 3:10. Eph 3:8 and in general grace or favour may signify any benefit, office, or endowment, which is the gift or the effect of favour. But others would keep the clauses distinct, “as it is certain, say they, that Paul did receive grace to subdue his heart to the obedience of Christ, and fit him to the ministry of the Gospel, before he received his apostolical commission, whenever we suppose that commission to be dated.” Wells renders the next clause, to the obedience of faith concerning his name among all the Gentiles. Dr. Heylin’s translation, though rather paraphrastical, seems to express the apostle’s meaning: that I may, for the glory of his name [2Th 1:12.] reduce to the obedience of faith [or of the Gospel] some among all nations.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 1:5 . To the general , which designates Christ as the Lord of Christians in general , Paul now adds the special relation in which he himself stands to this common . He entertained too lively a consciousness of the bliss and dignity of that relationship, not to set it forth once more (comp Rom 1:1 ) in this overflowing salutation; this time, however, with closer reference to the readers , in accordance with his definite character as Apostle of the Gentiles .
Rom 1:5-6 are not to be enclosed in a parenthesis; and only a comma should be placed after Rom 1:6 .
] through whom , denotes nothing else than the medium ; nowhere, not even in Gal 1:1 , the causa principalis . The view of the Apostle is, as Origen rightly perceived, that he had received grace and apostleship through the mediation of Christ, through whom God called him at Damascus. Regarding Gal 1:1 , see on that passage.
] He means himself alone, especially since in the address he specifies no joint author of the letter; not however as Reiche, following Estius and many others, thinks using the plural out of modesty (in the solemnity of an official epistolary greeting?), but rather (comp Rom 3:9 ) in accordance with the custom, very common among Greek authors, of speaking of themselves in the plural of category (Krger, 61, 2; Khner, a [322] Xen. Mem. i. 2, 46). This is, no doubt, to be traced back to the conception “I and my equals;” but this original conception was in course of use entirely lost. The opinion, therefore, that Paul here includes along with himself the other apostles (Bengel, van Hengel) is to be all the more rejected as unsuitable, since the subsequent points to Paul himself alone as the Apostle of the Gentiles . To understand Paul’s official assistants as included (Hofmann) is forbidden by the subsequent , which does not mean mission in general, but, as invariably in the N. T., specially apostleship .
. ] grace (generally) and (in particular) apostleship . is to be understood, not merely of pardoning grace (Augustine, Calvin, Calovius, Reiche, Tholuck, Olshausen, and others), or of the extraordinary apostolic gifts of grace (Theodoret, Luther, and others, including Flatt and Mehring); for such special references must be demanded by the context; but on the contrary generally of the entire divine grace , of which Paul was made partaker through Christ, when he was arrested by Him at Damascus in his career which was hateful to God (Phi 3:12 ; 1Co 15:10 ), converted, enlightened (Gal 1:16 ), and transferred into the communion of God’s beloved ones and saints. The special object (Gal 1:16 ) and at the same time the highest evidence of this which he had received, was his reception of the , [323] and that for the Gentile world. Others find here a (Chrysostom, Beza, Piscator, Grotius, Glass, Rich. Simon, Wetstein, Semler, Koppe, Bhme, Fritzsche, Philippi, and others): . This might certainly be justified in linguistic usage by the explicative (Fritzsche, a [324] Matth. p. 856; Ngelsbach, z. Ilias , iii. 100); but it arbitrarily converts two elements, which taken separately yield a highly appropriate sense, into one, and fails to recognise what is involved in the union of the general and the particular the fulness and force of the discourse moving the grateful heart. This remark applies also against Hofmann, according to whom the Apostle terms one and the same vocation “ a grace and a mission; ” in which view . is erroneously rendered (see above), and in consequence thereof . . is then joined merely to . . . , and not also to .
. . ] Object of the . . . . : in order that obedience of faith may be produced, i.e. in order that people may subject themselves to the faith, in order that they may become believing . Comp Rom 16:26 ; Act 6:7 ; 2Co 10:5 f.; 2Th 1:8 . To take for doctrina fidei (Beza, Toletus, Estius, Bengel, Heumann, Cramer, Rosenmller, Matt, Fritzsche, Tholuck, and others), is altogether contrary to the linguistic usage of the N. T., in which is always subjective faith, although often, as in the present instance, conceived of objectively , as a power . Comp Rom 16:20 ; Gal 1:23 . The activity of faith in producing works (Reithmayr), however, is not contained in the expression. The is, according to Paul, the conviction and confidence ( assensus and fiducia ) regarding Jesus Christ, as the only and perfect Mediator of the divine grace, and of eternal life, through His work of atonement. Faith alone (to the exclusion of works) is the causa apprehendens of the salvation promised and obtained through Christ; but, because it transfers us into living and devoted fellowship with Him, altogether of a moral character, it becomes the subjective moral power of the new life regenerated through the power of the Holy Spirit of the life in Christ, which, however, is the necessary consequence, and never the ground of justification. See Luther’s Preface.
The genitive , in accordance with the analogy of the expressions kindred in meaning in 2Co 10:5 , and . in 1Pe 1:22 , necessarily presents itself (comp Act 6:7 ; Rom 10:16 ; 2Th 1:8 ; also 2Co 9:13 ) as denoting that to which the obedience is rendered; not (Grotius, following Beza) the causa efficiens: “ut Deo obediatur per fidem,” in which explanation, besides, the “Deo” is arbitrarily introduced. [328] Hofmann is also wrong in taking the genitive as epexegetical (an obedience consisting in faith ).
] is to be joined with . , beside which it stands ; the , however, are not all nations generally, inclusive of the Jews (so most expositors, including Rckert, Reiche, Kllner, Fritzsche, Baur), but, in accordance with the historical destination of the Apostle (Gal 1:16 ; Act 9:15 ; Act 26:17 f.), and in consequence of the repeated prominence of his calling as Gentile Apostle in our letter (Rom 1:13 ; Rom 11:13 ; Rom 15:16 ), all Gentile nations, to which also the Romans belonged (Beza, Tholuck, Philippi, de Wette, Baumgarten-Crusius, van Hengel, Ewald, Hofmann and others); and these regarded not from a geographical point of view (Mangold, p. 76), but from a popular one, as ; which precludes us from thinking not as to a section, but at any rate as to the mass , of the Roman congregation that it was Jewish -Christian. This his apostolic calling for the Gentiles is meant by Paul in all passages where he describes the as the object of his labours (Gal 1:16 ; Gal 2:2 ; Gal 2:8-9 ; Eph 3:1 ; Eph 3:8 ; Col 1:27 ; 1Th 2:16 ).
. ] belongs, in the most natural connection, not to . . (Rckert) or to . (de Wette, Mehring, Hofmann), but to . ; “in order to produce obedience to the faith among all Gentile nations for the sake of (for the glorifying of, comp Act 5:41 ; Phi 2:13 ) His name .” Act 9:15 ; Act 15:26 ; Act 21:13 ; 2Th 1:12 , serve to illustrate the matter referred to. The idea of wishing to exclude the glorifying of his own name (Hofmann) is not for a moment to be imputed to the Apostle. He would have needed a very special motive for doing so.
[322] d refers to the note of the commentator or editor named on the particular passage.
[323] Augustine aptly remarks: “Gratiam cum omnibus fidelibus, apostolatum autem non cum omnibus communem habet.” Comp. Bengel: “ Gratia et singularis gratiae mensura apostolis obtigit.”
[324] d refers to the note of the commentator or editor named on the particular passage.
[328] So also van Hengel, on the ground of passages like v. 19; Phi 2:12 , where however the sense of obedience to God results from the context; and Ernesti, Urspr. d. Snde , II. p. 281 ff., who urges against our view that it makes . superfluous. But the glory of Christ is precisely the lofty end of all . Where it takes place, it is acknowledged that Jesus Christ is Lord, Phi 2:11 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
Ver. 5. For obedience to the faith ] That is, to the gospel (that doctrine of faith), or to Christ, who is often put for faith (whereof he is the proper object) in this Epistle. “Kiss the Son,” &c. “Hear him,” Psa 2:12 ; Mat 17:5 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5. ] as in Gal 1:1 ; 1Co 1:9 , designating the Lord Himself as the Agent in conferring the grace and Apostleship.
] not’ all Christians ,’ but we , the Apostle himself, as he not unfrequently speaks. No others need be here included in the word. Those to whom he is writing cannot be thus included, for they are specially contrasted with the subject of by the following . Nor can the aor. refer to any general bestowal of this kind, indicating, as it must, a definite past event, viz. the reception of the Apostleship by himself. To maintain (as Dr. Peile, Annotations on the Epistles, vol. i. Appendix) that the subject of must be the same as the which has preceded, is to overlook, not only the contrast just noticed, and the habit of Paul to use indiscriminately the singular or plural, when speaking of himself, but also the formulary character of the expression, ‘Jesus Christ our Lord,’ in which the ‘we’ alluded to in ‘our’ is too faintly indicated to become the subject of a following verb.
] Hardly, as Augustine, “ gratiam cum omnibus fidelibus, apostolatum autem non cum omnibus communem habet” (Olsh.): for he is surely speaking of that peculiar , by which he wrought in his apostleship more than they all; see reff.
] Strictly, apostleship , ‘the office of an Apostle,’see reff.: not any mission , or power of sending ministers , resident in the whole church , which would be contrary to the usage of the word. The existence of such a power is not hereby denied, but this place refers solely to the office of Paul as an Apostle. Keep the . . . separate, and strictly consecutive, avoiding all nonsensical figures of Hendiadys, Hypallage, and the like. It was the general bestowal of grace , which conditioned and introduced the special bestowal ( , as so often, coupling a specific portion to a whole) of apostleship : cf. 1Co 15:10 .
] with a view to , ‘in order to bring about.’
] The anarthrous character above remarked (on . , Rom 1:1 ) must be here borne in mind, or we shall fall into the mistake of supposing . . to mean ‘ obedience produced by faith .’ The key to the words is found in ref. Acts, , compared with Paul’s own usage of joining an objective genitive with , see 2Co 10:5 , . So that is the faith ; not = ‘the gospel which is to be believed’ (as Fritzsche, citing ch. Rom 10:16 ), but the state of salvation, in which men stand by faith . And so these words form an introduction to the great subject of the Epistle.
. .] in order to bring about obedience to the faith among all (the) nations . The Jews do not here come into account. There is no inclusion, and at the same time no express exclusion of them: but Paul was commissioned as the Apostle of the Gentiles , and he here magnifies the great office entrusted to him.
. . . ] on behalf of His name , i.e. ‘for His glory:’ see reff. “In the name of Christ is summed up what He had done and was, what the Christian ever bore in mind, the zeal which marked him, the name wherewith he was named.” Jowett. See also Umbreit’s note. The words are best taken as belonging to the whole, from to [as declaring the purpose for which the grace and apostleship had been received].
Fuente: Henry Alford’s Greek Testament
Rom 1:5 . Through Christ Paul received . . The plural, , may mean no more than the singular, or may proceed from the latent consciousness that the writer is not the only person entitled to say this; it is not expressly meant to include others. , grace, is common to all Christians; rests upon a specialised and implies competence as well as vocation. But in the N.T. these are hardly distinguished; it is a man’s which constitutes his “call” to any particular service in the Church. : the object of the apostleship received through Christ is obedience of faith, i.e. , the obedience which consists in faith (but cf. Act 6:7 ) among all the Gentiles. Cf. chap. Rom 10:16 , 2Th 1:8 . The meaning of (Gentiles, not nations) is fixed by Rom 1:13 and by Paul’s conception of his own vocation, Gal 1:16 ; Gal 2:8 , Eph 3:1 ff. : the final purpose of his vocation is that Christ’s name may be above every name.
Fuente: The Expositors Greek Testament by Robertson
grace and apostleship. Some see here the Figure of speech Hendiadys (App-6), and read “apostolic grace”.
grace. Greek. charis. App-184.
apostleship. See Act 1:25.
obedience to the faith = faith-obedience.
faith. App-150.
among. Greek. en. App-104.
nations = Gentiles. Greek. ethnos. Occurs in Romans twenty-nine times; translated “Gentiles” except here, Rom 4:17, Rom 4:18; Rom 10:19; Rom 16:26.
for = on behalf of. Greek. huper. App-104.
name. See Act 2:21.
Fuente: Companion Bible Notes, Appendices and Graphics
5. ] as in Gal 1:1; 1Co 1:9, designating the Lord Himself as the Agent in conferring the grace and Apostleship.
] not all Christians,-but we, the Apostle himself, as he not unfrequently speaks. No others need be here included in the word. Those to whom he is writing cannot be thus included, for they are specially contrasted with the subject of by the following . Nor can the aor. refer to any general bestowal of this kind, indicating, as it must, a definite past event, viz. the reception of the Apostleship by himself. To maintain (as Dr. Peile, Annotations on the Epistles, vol. i. Appendix) that the subject of must be the same as the which has preceded, is to overlook, not only the contrast just noticed, and the habit of Paul to use indiscriminately the singular or plural, when speaking of himself,-but also the formulary character of the expression, Jesus Christ our Lord, in which the we alluded to in our is too faintly indicated to become the subject of a following verb.
] Hardly, as Augustine, gratiam cum omnibus fidelibus, apostolatum autem non cum omnibus communem habet (Olsh.): for he is surely speaking of that peculiar , by which he wrought in his apostleship more than they all; see reff.
] Strictly, apostleship, the office of an Apostle,see reff.: not any mission, or power of sending ministers, resident in the whole church, which would be contrary to the usage of the word. The existence of such a power is not hereby denied, but this place refers solely to the office of Paul as an Apostle. Keep the . . . separate, and strictly consecutive, avoiding all nonsensical figures of Hendiadys, Hypallage, and the like. It was the general bestowal of grace, which conditioned and introduced the special bestowal (, as so often, coupling a specific portion to a whole) of apostleship: cf. 1Co 15:10.
] with a view to,-in order to bring about.
] The anarthrous character above remarked (on . , Rom 1:1) must be here borne in mind, or we shall fall into the mistake of supposing . . to mean obedience produced by faith. The key to the words is found in ref. Acts, , compared with Pauls own usage of joining an objective genitive with , see 2Co 10:5, . So that is the faith; not = the gospel which is to be believed (as Fritzsche, citing ch. Rom 10:16), but the state of salvation, in which men stand by faith. And so these words form an introduction to the great subject of the Epistle.
. .] in order to bring about obedience to the faith among all (the) nations. The Jews do not here come into account. There is no inclusion, and at the same time no express exclusion of them: but Paul was commissioned as the Apostle of the Gentiles, and he here magnifies the great office entrusted to him.
. . .] on behalf of His name, i.e. for His glory: see reff. In the name of Christ is summed up what He had done and was, what the Christian ever bore in mind, the zeal which marked him, the name wherewith he was named. Jowett. See also Umbreits note. The words are best taken as belonging to the whole, from to [as declaring the purpose for which the grace and apostleship had been received].
Fuente: The Greek Testament
Rom 1:5. , by whom), by Jesus Christ our Lord.-, we have received), we, the other apostles and I.- , grace and the apostolic mission) These two things are quite distinct, but very closely connected. Grace, nay, a singular measure of grace, fell to the lot of the apostles, and from it, not only their whole mission, Eph 3:2, but also all their actions proceeded, Rom 12:3; Rom 15:15-16; Rom 15:18. The word occurs in this sense in Act 1:25. With the LXX. it signifies, sending away, a gift sent, etc. Obedience to the faith corresponds to grace and apostleship.- , for obedience to the faith), that all nations may become and continue submissively obedient to the word of faith and doctrine concerning Jesus (Act 6:7), and may therefore render the obedience, which consists in faith itself. From its relation to the Gospel, the nature of this obedience is evident, ch. Rom 10:16, Rom 16:26; 1Pe 1:2 : and , obedience, is , hearing with submission, ch. Rom 10:3, at the close of the verse. So, Mary believing said, Behold, the handmaid of the Lord, Luk 1:38; Luk 1:45- , among all nations) As all nations outwardly obey the authority of the Romans, so all nations, and so the Romans themselves also ought, with their whole heart, to be obedient to the faith- ), for the name of Him, even Jesus Christ our Lord. By Him grace has come, Joh 1:17; for Him, His ambassadors act; 2Co 5:20; by Him faith is directed towards God, 1Pe 1:21.
Fuente: Gnomon of the New Testament
Rom 1:5
Rom 1:5
through whom we received grace-[The meaning of grace as here used is to be learned from its use in the following: But by the grace of God I am what I am: and his grace which was bestowed upon me was not found vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me. (1Co 15:10). Whereof I was made a minister, according to the gift of that grace of God which was given me according to the working of his power. Unto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ. (Eph 3:7-8). When they saw that I had been intrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision (for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles); and when they perceived the grace that was given unto me, . . . gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision. (Gal 2:7-9). From these passages it is evident that Paul had in mind a special impartation of grace to individual men, for the purpose of fitting them for various offices and duties. In his own case it had been given in such measure and manner as to qualify him to be an apostle to the Gentiles, and to address and admonish Gentile churches.]
and apostleship,-Paul was called to the apostleship by Jesus Christ on his way to Damascus. (Act 9:15). It is probable that Paul laid emphasis on his call by Jesus Christ, because some called in question his authority as an apostle and claimed that he was inferior to the apostles because he had never seen the Lord.
unto obedience of faith-Obedience of faith as its moving cause. No act of obedience is acceptable to God which is not prompted by faith in him who performs it. This shows that there is something in faith to be obeyed. This obedience is rendered not simply by believing; for that is to exercise the faith, not to obey it. But faith in Jesus the Christ as the Son of the living God demands a course of life in accordance with that which is believed, and to follow this course is to obey the faith by yielding to its demands.
among all the nations.-He was called to preach among all the nations, in contrast with the other apostles, whose mission was to the people of Israel. His mission was to preach so that all would be brought to the obedience which is in God through Christ.
for his names sake;-His work was one in which he was seeking to honor and to glorify Jesus. [To this end he toiled, encountered dangers, daily laid down his life, that his name might be on every lip and in every heart.]
Fuente: Old and New Testaments Restoration Commentary
for obedience
unto obedience to faith, i.e. faith as a principle, or method of divine dealing. Cf. Rom 10:1-11.
Fuente: Scofield Reference Bible Notes
we have: Rom 12:3, Rom 15:15, Rom 15:16, Joh 1:16, 1Co 15:10, 2Co 3:5, 2Co 3:6, Gal 1:15, Gal 1:16, Eph 3:2-9, 1Ti 1:11, 1Ti 1:12
apostleship: Act 1:25, 1Co 9:2, Gal 2:8, Gal 2:9
for obedience to the faith: or, to the obedience of faith, Rom 15:18, Rom 15:19, Rom 16:26, Act 6:7, 2Co 10:4-6, Heb 5:9
among: Rom 3:29
for his name: Mal 1:11, Mal 1:14, Act 15:14, Eph 1:6, Eph 1:12, 1Pe 2:9, 1Pe 2:10
Reciprocal: Joh 3:27 – A man Joh 15:16 – ordained Act 9:15 – to bear Act 18:27 – believed Act 22:21 – for Act 26:16 – a minister Rom 1:1 – called Rom 6:17 – but ye Rom 10:14 – and how shall Rom 10:16 – obeyed 1Co 1:1 – an 1Co 3:10 – to the 1Co 4:7 – and what 1Co 9:1 – I not an 2Co 10:5 – the obedience Gal 2:7 – the gospel of the uncircumcision Eph 3:7 – according Phi 1:27 – the faith 2Th 1:8 – and that 1Ti 5:5 – a widow Heb 11:8 – obeyed 1Pe 1:2 – unto 1Pe 1:22 – in
Fuente: The Treasury of Scripture Knowledge
1:5
Rom 1:5. By we Paul includes himself with the other apostles, and he regards the appointment as grace or divine favor. For is from EIS, and it means the apostleship was in order to call men of all nations to believe on the name of Jesus.
Fuente: Combined Bible Commentary
Rom 1:5. Through whom, i.e., Jesus Christ our Lord, which should immediately precede. The two verses should be separated only by a comma. Everywhere Paul speaks of himself as called by God to be an Apostle (comp. Rom 1:1), but called through Jesus Christ, who had spoken to him on the way to Damascus (Act 9:4-5), and subsequently (Act 22:17-21).
We received. The Plural is used, although the context shows that he refers to himself alone. Such a custom was very common among Greek authors.
Grace and apostleship. Grace, in general; and apostle-ship, in particular. The latter was indeed the special object and highest evidence of the former, but the two ideas are not to be confounded. Without the grace so fully bestowed upon him he could not have been an Apostle (comp. Eph 3:8), but his apostleship was a special gift. As suggested above (see Rom 1:1), the Apostles, as such, have no successors, yet the connection of the words, grace and apostleship, implies that a gift of grace must underlie all genuine service in the church, that without this there is certainly no call to the ministry.
Unto obedience of faith. This might be paraphrased: in order to produce obedience to faith. The faith is misleading, for it suggests a body of doctrine, whereas faith in the New Testament, well-nigh invariably, means believing, not what is believed. On the other hand, the two ideas of obedience and faith must not be confounded, by explaining that obedience consists in faith, or has faith as its controlling principle. For faith is that to which the obedience is rendered. The end of his apostleship was that people might submit themselves to faith, become believers; this would result in a new and true obedience, but of this he is not now speaking. That Jesus Christ our Lord was the object of this faith is clear enough.
Among all the nation, or, Gentiles, as the word is usually translated, comp. Rom 1:13. The only objection to rendering it thus in this instance, is the probability that the Jews may be Included, since he addresses himself to all the Christians at Rome (Rom 1:6-7), some of whom were Jews; but usually Paul emphasizes his apostleship to the Gentiles. The words qualify unto obedience of faith.
For his names take. For the glorifying of His name. Comp. Act 9:16; Act 15:26; Act 21:13; 2Th 1:12. The end of his apostleship was that men in all the nations might believe, and the end of their believing was the glory of Christ in whom they believed. Hence this was the end of his preaching. In the name of Christ is summed up all that He was, did, and suffered. The expression is borrowed from the Hebrew.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. St. Paul declares the person from who, he received authority to be an apostle, namely, Christ himself: By whom he received apostleship; that is, by Jesus Christ, mentioned in the foregoing verse; who called him immediately, and furnished him with authority and ability for a gospel-preacher, even then when he had been a furious and fiery persecutor.
Observe, 2. He declares how free and undeserved a favour this was; he acknowledges he had received grace to be an apostle, or a messenger of the gospel of Jesus Christ, is a special act and instance of divine grace and favour; By whom we have apostleship.
Observe, 3. What is the special duty of an apostle, and the great end and design of that honourable function, namely, to call all persons to believe and obey the gospel.
Learn thence, that the great end of the ministry of the word, is to bring sinners to believe and obey the gospel of Christ, to persuade them to yeild, not a professional subjection only, but a real obedience also to the gospel of Christ; By whom we have received grace and apostleship for obedience to the faith amoung all nations.
Observe, 4. How the apostle puts the Romans in mind of their condition by nature, before the gaspel was revealed to them, and received by them; they were then Pagans and heathenish idolators, but now Christians, or the called of Jesus Christ, among whom (that is, among the Gentile nations) ye are also the called of Jesus Christ.
Learn thence, That it is a necessary duty for ministers, and a profitable duty for the people, to put, and be often put in mind of what they were and are by nature; it is profitable, both to increase their humiliation, and also to excite their gratulation. “You Romans (as if the apostle had said)who are now the called of Jesus Christ, were once afar off, even amongst the vile and cursed Gentiles: let the remembrance of what you once were, keep you continually humble, and the knowledge of what now by grace you are, render you for ever thankful.”
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 5, 6: By whom we have received grace and apostleship, with a view to the obedience of faith among all the Gentiles, for the glory of His name: among whom are ye, also, the called of Jesus Christ. The words , by whom, exactly express the transition which we have just indicated. It is from His heavenly glory and from His state as Son of God that Christ has founded the new apostolate, and called him whom He has invested with it (comp. Gal 1:1).
The plural , we have received, is explained by some: I and the other apostles; by Hofmann: I and my apostolical assistants (Barnabas, Silas, Timothy, etc.). But the first meaning is inadmissible, because the matter in question here is exclusively the apostleship to the Gentiles; and the second is equally so, because Paul, speaking here in his official character, can associate no one with him in the dignity which the Lord has conferred on him personally. What we have here is therefore the plural of category, which the Greeks readily use when they wish to put the person out of view, and to present only the principle which he represents, or the work with which he is charged. The words: , grace and apostleship, are regarded by some (Chrys., Philippi) as equivalent to: the grace of apostleship. But if this had been Paul’s meaning, it would have been easy for him to express it so. Hofmann applies the two terms to the ministry of the apostle, as presenting it, the former, in connection with his own personit is a grace conferred on him; the latter, in its relation to othersit is his mission to them. But if the term grace be referred to Paul’s person, it seems to us much simpler to apply it to the gift of salvation which was bestowed on himself; the second term, apostleship, comes thus quite naturally to designate his mission for the salvation of the world. We have seen (Introd. p. 13) how these two gifts, personal salvation and apostleship, were, in Paul’s case, one and the same event. The object of Christ in according him grace and calling him to the apostleship, was to spread the obedience of faith. It is impossible to understand by this obedience the holiness produced by faith. For, before speaking of the effects of faith, faith must exist; and the matter in question is precisely the calling of the apostle destined to lay the foundation of it. Meyer’s meaning is still more inadmissible, submission to the faith. In that case, we should require to give to the term faith the meaning of: Christian truth (objectively speaking), a meaning the word never has in the New Testament, as Meyer acknowledges. So he understands obedience to the inward sentiment of faith! This is a form of speech of which it would be still more difficult to find examples. The only possible meaning is: the obedience which consists in faith itself. By faith man performs an act of obedience to the divine manifestation which demands of him submission and co-operation. The refusal of faith is therefore called, Rom 10:3, a disobedience ( ). The clause following: among all the Gentiles, might be connected with the word apostleship, but it is simpler to connect it directly with the preceding, the obedience of faith: an obedience to be realized among all Gentiles. The term , which we translate by Gentiles, has been taken here by almost all critics who hold the Jewish origin of the Christians of Rome, in a wider acceptation. They give it the general meaning of nations, in order to include under it the Jews, who are also a nation, and consequently the Christians of Rome. This interpretation has been defended chiefly by Rckert and Baur. But it is easy to see that it is invented to serve an a priori thesis. The word undoubtedly signifies strictly: nations. But it has taken, like the word gojim in the Old Testament (Gen 12:3; Isa 42:6, etc.), a definite, restricted, and quasi-technical sense: the nations in opposition to the chosen people ( , the people). This signification occurs from beginning to end of the New Testament (Act 9:15; Act 11:1; Act 11:18; Act 28:28; Gal 1:16; Gal 2:7-9; Gal 3:14, Eph 2:11; Eph 3:6). It is applied in the most uniform manner in our Epistle (Rom 2:14-15, Rom 3:29, Rom 11:13, Rom 15:9; Rom 15:11). Besides, the context imperatively demands this limited sense. Paul has just been explaining the institution of a special apostleship to the Gentiles, by a transformation in the Lord’s mode of existence; the whole demonstration would be useless if his aim were to prove what the believers of Rome, though Jewish Christians, belong also to the domain of his mission. Mangold feels the difficulty; for, in order to remain faithful to Baur’s view as to the composition of the Roman church, without falling into his false interpretation of the word , he tries to take it in a purely geographical sense. He thinks that by the nations, Paul means to contrast the inhabitants of the world in general, whether Jews or Gentiles, with the Jews strictly so called dwelling in Palestine. The apostle means to say: The church of Rome, though composed of Judeo-Christians, belongs geographically to the world of the Gentiles, and consequently comes within my domain as the apostle of the Gentiles. But what in this case becomes of the partition of domains marked out in Galatians 2? It must signify that Peter reserved for himself to preach in Palestine, and Paul out of Palestine! Who can give this meaning to the famous passage, Galatians 2? Besides, as Beyschlag well says, this partition between the apostles rested on a difference of gifts, which had nothing to do with geography, and evidently referred to the religious and moral character of those two great divisions of mankind, Jews and Gentiles. It must therefore be allowed that the words: among all nations, refer to Gentiles, and to Gentiles as such. Baur has sought to turn the word all to account in favor of his interpretation; but Paul uses it precisely to introduce what he is going to say, Rom 1:6, that the Romans, though so remote, yet formed part of his domain, since it embraces all Gentiles without exception. It matters little, therefore, that they are still personally unknown to him, he is their apostle nevertheless.
The third clause: , for, in behalf, or for the glory of His name, depends on the whole verse from the verb we have received. Paul does not forget that this is the highest end of his apostleship: to exalt the glory of that name by extending the sphere of his action, and increasing the number of those who invoke it as the name of their Lord. The words sound like an echo of the message of Jesus to Paul by Ananias: He is a chosen vessel to carry my name to the Gentiles; comp. 3Jn 1:7. By this word Paul reveals to us at once the aim of his mission, and the inward motive of all his work. And what a work was that! As Christ in His own person broke the external covering of Israelitish form, so he purposed to break the national wrapping within which the kingdom of God had till then been inclosed; and to spread the glory of His name to the very ends of the earth, He called Paul.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name’s sake;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
5. Through whom we received grace and apostleship, unto the obedience of faith among all the Gentiles, for His names sake. The redemption of Christ is the only procuring cause of salvation, the Holy Ghost the efficient cause, the preaching of the Word the instrumental cause, and faith the conditional cause.
Fuente: William Godbey’s Commentary on the New Testament
Verse 5
For obedience; for promoting obedience.–For his name; in his name.
Fuente: Abbott’s Illustrated New Testament
1:5 {i} By whom we have received {k} grace and apostleship, for {l} obedience to the faith {m} among all nations, for his name:
(i) Of whom.
(k) This marvellous, liberal, and gracious gift, which is given to me, the least of all the saints, to preach, etc.; see Eph 3:8 .
(l) That men through faith might obey God.
(m) For his name’s sake.
Fuente: Geneva Bible Notes
Paul probably meant that he had received the special grace (gift) of being an apostle. He introduced the character and scope of what follows in this epistle by linking his apostleship with the resurrected Christ. Jesus’ descent from David and His resurrection proved that He was the Messiah and Lord promised in the Old Testament. Therefore the gospel that Paul preached as an apostle could bring all people, not just Jews, to faith in Him. It did not bring them to obey the Law of Moses. Obeying God by trusting in Jesus Christ is "for His [Christ’s] name’s sake" because it glorifies Him.
"The law lays down what a man must do; the gospel lays down what God has done." [Note: Barclay, p. 3.]
"Some one has truly said that the Gospel is ’good news’ not ’good advice,’ . . ." [Note: Thomas, p. 43.]
Faith is obedience to God because God commands everyone to believe in Christ (cf. Joh 6:29; Act 17:30-31). This verse is not teaching that saving faith always results in ongoing obedience to God, though that is normally its effect. [Note: See Robert N. Wilkin, "Obedience to the Faith: Romans 1:5," Grace in Focus 10:6 (November-December 1995):2-4.]