Upon the threshold of his greatest Epistle, Paul describes himself as a bond-servant. Such humility as his qualified him to be the medium of God's wondrous revelations. How great must be the Master who has the absolute devotion of such a man! Paul was called to be an Apostle; we are all called of Jesus Christ, and called to be saints, Romans 1:1; Romans 1:6-7. Note that emphatic reference to our Lord's dual nature, Romans 1:3-4.
Long before Paul saw the faces of these Christians in Rome, he had been led out in prayer for them. He had won the battle before entering the battle-field. How noble it was on the Apostle's part to say that his faith was strengthened by their faith, as theirs by his! Romans 1:12. There is a wonderful give-and-take in the service of God. Each of us helps or hinders. None is neutral.
It is quite evident that prayer counted for much with the Apostle. This journey of his was the subject of continual supplication. He knew that much was to be obtained through prayer, which would otherwise be missed. Remember that your journeys must also be in the will of God, Romans 1:10. [source]
Chapter Summary: Romans 1
1Paul commends his calling to the Romans; 9and his desire to come to them 16What his gospel is 18God is angry with sin 21What were the sins of mankind
Greek Commentary for Romans 1:6
Called to be Jesus Christ‘s [κλητοι Ιησου Χριστου] Predicate genitive after κλητοι klētoi (verbal adjective from καλεω kaleō to call), though it is possible to consider it the ablative case, “called of (or from) Jesus Christ.” [source]
Ye also [] As Romans among other Gentiles: not, called as I am called. [source]
Reverse Greek Commentary Search for Romans 1:6
Romans 1:15To you also that are in Rome [] To you refers to the christian Church, not to the population generally. In every verse, from Romans 1:6to Romans 1:13, ὑμεῖς yourefers to the Church. [source]
2 Corinthians 7:1Let us cleanse ourselves [καταρισωμεν εαυτους] Old Greek used καταιρω kathairō (in N.T. only in John 15:2, to prune). In Koiné{[28928]}š καταριζω katharizō occurs in inscriptions for ceremonial cleansing (Deissmann, Bible Studies, p. 216f.). Paul includes himself in this volitive aorist subjunctive. From all defilement (απο παντος μολυσμου apo pantos molusmou). Ablative alone would have done, but with απο apo it is plainer as in Hebrews 9:14. Μολυσμος Molusmos is a late word from μολυνω molunō to stain (see note on 1 Corinthians 8:7), to pollute. In the lxx, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, “of flesh and spirit.” Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance. Perfecting holiness Not merely negative goodness (cleansing), but aggressive and progressive (present tense of επιτελεω epiteleō) holiness, not a sudden attainment of complete holiness, but a continuous process (1 Thessalonians 3:13; Romans 1:4; Romans 1:6). [source]
2 Corinthians 7:1Perfecting holiness [επιτελουντες αγιοσυνην] Not merely negative goodness (cleansing), but aggressive and progressive (present tense of επιτελεω epiteleō) holiness, not a sudden attainment of complete holiness, but a continuous process (1 Thessalonians 3:13; Romans 1:4; Romans 1:6). [source]
Jude 1:1Brother of James [αδελπος Ιακωβου] Thus Jude identifies himself. But not the “Judas of James” (Luke 6:16; Acts 1:13).To them that are called (τοισκλητοις tois- κλητοις klētois). But this translation (treating τοις klētois as a substantive like Romans 1:6; 1 Corinthians 1:24) is by no means certain as two participles come in between κλητοις tois and Κλητοις klētois εν τεωι πατρι ηγαπημενοις Klētois may be in the predicate position (being called), not attributive. But see 1 Peter 1:1.Beloved in God the Father Perfect passive participle of εν agapaō but no precise parallel to this use of αγαπαω en with Ιησου Χριστωι τετηρημενοις agapaō for Jesus Christ Perfect passive participle again with dative, unless it is the instrumental, “kept by Jesus Christ,” a quite possible interpretation. [source]
Jude 1:1To them that are called [τοισκλητοις] But this translation (treating τοις klētois as a substantive like Romans 1:6; 1 Corinthians 1:24) is by no means certain as two participles come in between κλητοις tois and Κλητοις klētois εν τεωι πατρι ηγαπημενοις Klētois may be in the predicate position (being called), not attributive. But see 1 Peter 1:1. [source]
Greek Commentary for Romans 1:6
Predicate genitive after κλητοι klētoi (verbal adjective from καλεω kaleō to call), though it is possible to consider it the ablative case, “called of (or from) Jesus Christ.” [source]
As Romans among other Gentiles: not, called as I am called. [source]
Reverse Greek Commentary Search for Romans 1:6
To you refers to the christian Church, not to the population generally. In every verse, from Romans 1:6to Romans 1:13, ὑμεῖς yourefers to the Church. [source]
Old Greek used καταιρω kathairō (in N.T. only in John 15:2, to prune). In Koiné{[28928]}š καταριζω katharizō occurs in inscriptions for ceremonial cleansing (Deissmann, Bible Studies, p. 216f.). Paul includes himself in this volitive aorist subjunctive. From all defilement (απο παντος μολυσμου apo pantos molusmou). Ablative alone would have done, but with απο apo it is plainer as in Hebrews 9:14. Μολυσμος Molusmos is a late word from μολυνω molunō to stain (see note on 1 Corinthians 8:7), to pollute. In the lxx, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, “of flesh and spirit.” Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance. Perfecting holiness Not merely negative goodness (cleansing), but aggressive and progressive (present tense of επιτελεω epiteleō) holiness, not a sudden attainment of complete holiness, but a continuous process (1 Thessalonians 3:13; Romans 1:4; Romans 1:6). [source]
Not merely negative goodness (cleansing), but aggressive and progressive (present tense of επιτελεω epiteleō) holiness, not a sudden attainment of complete holiness, but a continuous process (1 Thessalonians 3:13; Romans 1:4; Romans 1:6). [source]
Thus Jude identifies himself. But not the “Judas of James” (Luke 6:16; Acts 1:13).To them that are called (τοισκλητοις tois- κλητοις klētois). But this translation (treating τοις klētois as a substantive like Romans 1:6; 1 Corinthians 1:24) is by no means certain as two participles come in between κλητοις tois and Κλητοις klētois εν τεωι πατρι ηγαπημενοις Klētois may be in the predicate position (being called), not attributive. But see 1 Peter 1:1.Beloved in God the Father Perfect passive participle of εν agapaō but no precise parallel to this use of αγαπαω en with Ιησου Χριστωι τετηρημενοις agapaō for Jesus Christ Perfect passive participle again with dative, unless it is the instrumental, “kept by Jesus Christ,” a quite possible interpretation. [source]
But this translation (treating τοις klētois as a substantive like Romans 1:6; 1 Corinthians 1:24) is by no means certain as two participles come in between κλητοις tois and Κλητοις klētois εν τεωι πατρι ηγαπημενοις Klētois may be in the predicate position (being called), not attributive. But see 1 Peter 1:1. [source]