The MacArthur Study Bible, NKJV

by John MacArthur

  2bthat you may receive her in the Lord cin a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also.

  Greeting Roman Saints

  3Greet dPriscilla and Aquila, my fellow workers in Christ Jesus,

  4who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles.

  5Likewise greet ethe church that is in their house. Greet my beloved Epaenetus, who is fthe firstfruits of 1Achaia to Christ.

  6Greet Mary, who labored much for us.

  7Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the gapostles, who also hwere in Christ before me.

  8Greet Amplias, my beloved in the Lord.

  9Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved.

  10Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus.

  11Greet Herodion, my 2countryman. Greet those who are of the household of Narcissus who are in the Lord.

  12Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord.

  13Greet Rufus, ichosen in the Lord, and his mother and mine.

  14Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them.

  15Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.

  16jGreet one another with a holy kiss. 3The churches of Christ greet you.

  Avoid Divisive Persons

  17Now I urge you, brethren, note those kwho cause divisions and offenses, contrary to the doctrine which you learned, and lavoid them.

  18For those who are such do not serve our Lord 4Jesus Christ, but mtheir own belly, and nby smooth words and flattering speech deceive the hearts of the simple.

  19For oyour obedience has become known to all. Therefore I am glad on your behalf; but I want you to be pwise in what is good, and 5simple concerning evil.

  20And qthe God of peace rwill crush Satan under your feet shortly. sThe grace of our Lord Jesus Christ be with you. Amen.

  Greetings from Paul’s Friends

  21tTimothy, my fellow worker, and uLucius, vJason, and wSosipater, my countrymen, greet you.

  22I, Tertius, who wrote this epistle, greet you in the Lord.

  23xGaius, my host and the host of the whole church, greets you. yErastus, the treasurer of the city, greets you, and Quartus, a brother.

  24zThe6 grace of our Lord Jesus Christ be with you all. Amen.

  Benediction

  257Now ato Him who is able to establish you baccording to my gospel and the preaching of Jesus Christ, caccording to the revelation of the mystery dkept secret since the world began

  26but enow made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for fobedience to the faith—

  27to gGod, alone wise, be glory through Jesus Christ forever. Amen.

  Romans Commentaries

  Romans 1

  1:1 Paul. See Introduction: Author and Date. bondservant. Doulos, the common NT word for servant. Although in Gr. culture it most often referred to the involuntary, permanent service of a slave, Paul elevates this word by using it in its Heb. sense to describe a servant who willingly commits himself to serve a master he loves and respects (Ex. 21:5, 6; Gal. 1:10; Titus 1:1; cf. Gen. 26:24; Num. 12:7; 2 Sam. 7:5; Is. 53:11). apostle. The Gr. word means “one who is sent.” In the NT, it primarily refers to the 12 men Christ chose to accompany Him (Mark 3:13–19) and Matthaias, whom the other apostles chose to replace Judas (Acts 1:15–26). Christ gave them power to confirm their apostleship with miracles (Matt. 10:1; 2 Cor. 12:12), and authority to speak as His proxies—every NT book was written either by an apostle or under his auspices (cf. John 14:26). Their teaching is the foundation of the church (Eph. 2:20). Christ Himself selected Paul for this position (Acts 9:15; 22:14; 26:16; cf. Gal. 1:1) and trained him to fulfill this ministry (Gal. 1:12, 16). gospel of God. Used in its verb and noun forms some 60 times in this epistle, the Gr. word for this phrase means “good news” (see Mark 1:1). Rome incorporated it into its emperor worship. The town herald used this word to begin important favorable announcements about the emperor—such as the birth of a son. But Paul’s good news is not from the emperor but “of God”; it originated with Him. Its message that God will forgive sins, deliver from sin’s power, and give eternal hope (1:16; cf. 1 Cor. 15:1–4) comes not only as a gracious offer, but also as a command to be obeyed (10:16). Paul was consumed with this message (1 Cor. 9:23).

  1:2 which He promised before. Paul’s Jewish antagonists accused him of preaching a revolutionary new message unrelated to Judaism (Acts 21:28). But the OT is replete with prophecies concerning Christ and the gospel (1 Pet. 1:10–12; cf. Matt. 5:17; Heb. 1:1). His prophets. All the writers of the OT. The “Law and the Prophets” constitute all the OT (Acts 24:14). But the law—or the Pentateuch—was written by Moses, whom Scripture also calls a prophet (Deut. 18:15). Holy Scriptures. While the rabbinical writings popular in the first century—and often studied more diligently than Scripture itself—may not have taught the gospel of God, the divinely inspired OT certainly did (cf. Luke 24:25, 27, 32; John 5:39; Acts 3:18; 7:52; 10:43; 13:32; 26:22, 23; see note on Gen. 3:15). The prophets spoke clearly of a New Covenant (Jer. 31:31–34; Ezek. 36:25–27; cf. Heb. 8:6–13) and of the Messiah whose sacrifice would make it possible (Is. 9:6, 7; 53:1–12).

  1:3 born. Jesus was conceived in a virgin’s womb by the Holy Spirit (Luke 1:35; cf. Is. 7:14), and was delivered normally. This word emphasizes that He is an actual historical figure. Many well known ancient writers, including the Roman historian Tacitus (Annals 15.44), the familiar Jewish historian Josephus (Antiquities, 2.18.3), and Pliny the Younger (Letters 10.96,97) verify Jesus’ historicity. seed of David. The OT had prophesied that Messiah would be in the lineage of David (2 Sam. 7:12, 13; Ps. 89:3, 4, 19, 24; Is. 11:1–5; Jer. 23:5, 6). Both Mary, Jesus’ mother (Luke 3:23, 31), and Joseph, his legal father (Matt. 1:6, 16; Luke 1:27), were descendants of David. John makes believing that Christ has come in the flesh a crucial test of orthodoxy (1 John 4:2, 3). Because He is fully human—as well as fully God—He can serve as man’s substitute (John 1:29; 2 Cor. 5:21) and as a sympathetic High-Priest (Heb. 4:15, 16).

  1:4 declared. The Gr. word, from which the English word “horizon” comes, means “to distinguish.” Just as the horizon serves as a clear demarcation line, dividing earth and sky, the resurrection of Jesus Christ clearly divides Him from the rest of humanity, providing irrefutable evidence that He is the Son of God (see note on 10:9). Son of God. This title, used nearly 30 times in the gospels, identifies Jesus Christ as the same in essence as God. See notes on John 1:34, 49; 11:27; 19:7 (cf. Heb. 1:5; 2 Sam. 7:14). The resurrection clearly declared that Jesus was deity, the expression of God Himself in human form. While He was eternally the Son in anticipation of His incarnation, it was when He entered the world in incarnation that He was declared to all the world as the Son of God and took on the role of submission to the Father (see notes on Ps. 2:7; Heb. 1:5, 6). Spirit of holiness. In His incarnation, Christ voluntarily submitted Himself to do the will of the Father only through the direction, agency, and power of the Holy Spirit (Matt. 3:16; Luke 4:1; John 3:34; see note on Acts 1:2). resurrection from the dead. His victory over death was the supreme demonstration and most conclusive evidence that He is God the Son (see note on 10:9; cf. Acts 13:29–33; 1 Cor. 15:14–17).

  1:5 grace. The unmerited favor which God shows guilty sinners. This is the book’s first reference to the most crucial part of the gospel message: salvation is a gift from God wholly separate from any human effort or achievement (3:24, 27; 4:1–5; 5:20, 21; see note on Eph. 2:8). apostleship. Although the term “apostle” refers to the 12 in a unique way (see note on 1:1), in a broader and less official sense it can describe anyone whom
God has sent with the message of salvation (cf. Acts 14:14; Rom. 16:7; Heb. 3:1). obedience to the faith. True saving faith always produces obedience and submission to the Lordship of Jesus Christ (16:19, 26; cf. 10:9, 10; cf. Matt. 7:13, 14, 22–27; James 2:17–20).

  1:6 called. See note on 1:7. Always in the NT epistles the “call” of God refers to God’s effectual call of elect sinners to salvation (cf. 8:28–30), rather than the general call to all men to believe (cf. Matt. 20:16).

  1:7 Rome. See Introduction: Background and Setting. beloved of God, called…saints. The Gr. text records these as 3 separate privileges: 1) God has set His love on His own (5:5; 8:35; Eph. 1:6; 2:4, 5; 1 John 3:1); 2) He has extended to them not only the general, external invitation to believe the gospel (Is. 45:22; 55:6; Ezek. 33:11; Matt. 11:28; John 7:37; Rev. 22:17), but His effectual calling—or His drawing to Himself all those He has chosen for salvation (8:30; 2 Thess. 2:13, 14; 2 Tim. 1:9; see note on John 6:44); and 3) God has set believers apart from sin unto Himself, so that they are holy ones (1 Cor. 3:16, 17; 1 Pet. 2:5, 9). Grace…peace. Paul’s standard greeting (1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; Philem. 3).

  1:8 I thank my God. In every letter Paul wrote, he expressed his gratitude for those who would receive it (e.g., 1 Cor. 1:4), except in his letter to the Galatians, whose defection from the true gospel caused him to dispense with any opening commendations (Gal. 1:6–12). your faith. The genuineness of their salvation. The testimony of the church in Rome was so strong that in A.D. 49 the emperor Claudius expelled all the Jews because of the influence of “Chrestus,” which was undoubtedly a reference to Christ (cf. Acts 18:2). throughout the whole world. As the center of the Roman Empire and the inhabited world, whatever happened in Rome became known universally.

  1:9 serve with my spirit. In the NT, this Gr. word for “serve” always refers to religious service, and is sometimes translated “worship.” Paul had seen the shallow, hypocritical religion of the Pharisees and the superstitious hedonism of pagan idolatry. His spiritual service (see note on 12:1), however, did not result from abject fear or legal obligation, but was genuine and sincere (cf. Phil. 3:3; 2 Tim. 1:3; 2:22). in my prayers. Paul frequently recorded the content of his requests (Eph. 3:14–19; Phil. 1:9–11; Col. 1:9–11; 2 Thess. 1:11, 12) and urged his readers to join him in prayer (15:30–32; 1 Thess. 5:17; Eph. 6:18).

  1:10 will of God. God’s sovereign orchestration of Paul’s circumstances (cf. Matt. 6:10; Acts 21:11–14; James 4:13, 14).

  1:11 spiritual gift. The Gr. word translated “gift” is charisma, which means a “gift of grace”—a spiritual enablement whose source is the Spirit of God. Romans uses this same term to describe: 1) Christ Himself (5:15, 16); 2) general blessings from God (11:29; cf. 1 Tim. 6:17); and 3) specific spiritual gifts given to members of the body to minister to the whole (12:6–8; cf. 1 Cor. 12:1–31; 1 Pet. 4:10, 11). Paul probably intends to encompass all 3.

  1:12 mutual. A glimpse of Paul’s genuine humility (cf. 1 Pet. 5:3, 4).

  1:13 fruit. Scripture catalogs 3 kinds of spiritual fruit: 1) spiritual attitudes that characterize a Spirit-led believer (Gal. 5:22, 23); 2) righteous actions (6:22; Phil. 4:16, 17; Heb. 13:15); and 3) new converts (16:5). In this context, Paul is probably referring to the third one—a desire that was eventually realized during his imprisonment in Rome (Phil. 4:22). among the other Gentiles. This implies the church in Rome consisted primarily of non-Jews.

  1:14 debtor. He had an obligation to God (cf. 1 Cor. 9:16–17) to fulfill His divine mandate to minister to Gentiles (1:5; Acts 9:15). Greeks. People of many different nationalities who had embraced the Gr. language, culture, and education. They were the sophisticated elite of Paul’s day. Because of their deep interest in Greek philosophy, they were considered “wise.” Because of this prevalence of Greek culture, Paul sometimes used this word to describe all Gentiles (cf. 3:9). barbarians. A derisive term coined by the Greeks for all who had not been trained in Gr. language and culture. When someone spoke in another language, it sounded to the Greeks like “bar-bar-bar,” or unintelligible chatter. Although in the narrowest sense “barbarian” referred to the uncultured, uneducated masses, it was often used to describe all non-Greeks—the unwise of the world. Paul’s point is that God is no respecter of persons—the gospel must reach both the world’s elite and its outcasts (cf. John 4:4–42; James 2:1–9).

  1:15 gospel. See note on 1:1.

  1:16, 17 These two verses crystallize the thesis of the entire book—the gospel of Jesus Christ—which Paul will unfold and explain in the following chapters.

  1:16 I am not ashamed. He had been imprisoned in Philippi (Acts 16:23, 24), chased out of Thessalonica (Acts 17:10), smuggled out of Berea (Acts 17:14), laughed at in Athens (Acts 17:32), regarded as a fool in Corinth (1 Cor. 1:18, 23), and stoned in Galatia (Acts 14:19), but Paul remained eager to preach the gospel in Rome—the seat of contemporary political power and pagan religion. Neither ridicule, criticism, nor physical persecution could curb his boldness. See notes on 2 Cor. 4:5–18; 11:23–28; 12:9, 10. power. The Eng. word “dynamite” comes from this Gr. word. Although the message may sound foolish to some (1 Cor. 1:18), the gospel is effective because it carries with it the omnipotence of God (cf. Ex. 15:6; Deut. 32:39; Job 9:4; Pss. 33:8, 9; 89:13; 106:8, 9; Is. 26:4; 43:13; Jer. 10:12; 27:5; Matt. 28:18; Rom. 9:21). Only God’s power is able to overcome man’s sinful nature and give him new life (5:6; 8:3; John 1:12; 1 Cor. 1:18, 23–25; 2:1–4; 4:20; 1 Pet. 1:23). salvation. Used 5 times in Romans (the verb form occurs 8 times), this key word basically means “deliverance” or “rescue.” The power of the gospel delivers people from lostness (Matt. 18:11), from the wrath of God (Rom. 5:9), from willful spiritual ignorance (Hos. 4:6; 2 Thess. 1:8), from evil self-indulgence (Luke 14:26), and from the darkness of false religion (Col. 1:13; 1 Pet. 2:9). It rescues them from the ultimate penalty of their sin, i.e., eternal separation from God and eternal punishment (see note on Rev. 20:6). believes. To trust, rely on, or have faith in. When used of salvation, this word usually occurs in the present tense (“is believing”) which stresses that faith is not simply a one-time event, but an ongoing condition. True saving faith is supernatural, a gracious gift of God that He produces in the heart (see note on Eph. 2:8) and is the only means by which a person can appropriate true righteousness (cf. 3:22, 25; 4:5, 13, 20; 5:1; see notes on 4:1–25). Saving faith consists of 3 elements: 1) mental: the mind understands the gospel and the truth about Christ (10:14–17); 2) emotional: one embraces the truthfulness of those facts with sorrow over sin and joy over God’s mercy and grace (6:17; 15:13); and 3) volitional: the sinner submits his will to Christ and trusts in Him alone as the only hope of salvation (see note on 10:9). Genuine faith will always produce authentic obedience (see note on 4:3; cf. John 8:31; 14:21–24). Jew first. God chose Israel to be His witness nation (Ex. 19:6) and gave her distinct privileges (3:2; 9:4, 5). Christ’s ministry was first to Israel (Matt. 15:24), and it was through Israel that salvation was to come to the world (John 4:22; cf. 9:4–6). Greek. See note on 1:14.

  1:17 righteousness of God. Better translated, “righteousness from God.” A major theme of the book, appearing over 30 times in one form or another, righteousness is the state or condition of perfectly conforming to God’s perfect law and holy character. Other terms from the same Gr. root also occur some 30 times and are usually translated “justified,” “justification” or similarly. Only God is inherently righteous (Deut. 32:4; Pss. 11:7; 116:5; John 17:25; 1 John 2:1; Rev. 16:5), and man falls woefully short of the divine standard of moral perfection (3:10, 23; Job 9:2; Matt. 5:48). But the gospel reveals that on the basis of faith—and faith alone—God will impute His righteousness to ungodly sinners (see notes on 3:21–24; 4:5; 2 Cor. 5:21; Phil. 3:8, 9). from faith to faith. This may be a parallel expression to “everyone who believes” (1:16), as if Paul were singling out the faith of each individual believer—from one person’s faith t
o another’s faith to another’s and so on. Or perhaps Paul’s point is that the righteousness from God is completely on the basis of faith from beginning to end. as it is written. See note on Hab. 2:4. The just shall live by faith. Paul intends to prove that it has always been God’s way to justify sinners by grace on the basis of faith alone. God established Abraham as a pattern of faith (4:22–25; Gal. 3:6, 7) and thus calls him the father of all who believe (4:11, 16). Elsewhere, Paul uses this same phrase to argue that no one has ever been declared righteous before God except by faith alone (Gal. 3:11) and that true faith will demonstrate itself in action (Phil. 2:12, 13). This expression emphasizes that true faith is not a single event, but a way of life—it endures. That endurance is called the perseverance of the saints (cf. Col. 1:22, 23; Heb. 3:12–14). One central theme of the story of Job is that no matter what Satan does, saving faith cannot be destroyed. See notes on 8:31–39.

  1:18—3:20 After introducing the righteousness which comes from God (1:17), a theme he develops at length (3:21–5:21), Paul presents the overwhelming evidence of man’s sinfulness, underscoring how desperately he needs this righteousness that only God can provide. He presents God’s case against the irreligious, immoral pagan (1:18–32; the Gentiles) the religious, outwardly moral person (2:1–3:8; the Jews); and concludes by showing that all men alike deserve God’s judgment (3:9–20).

  1:18 wrath of God. This is not an impulsive outburst of anger aimed capriciously at people whom God does not like. It is the settled, determined response of a righteous God against sin (cf. Pss. 2:5, 12; 45:7; 75:8; 76:6, 7; 78:49–51; 90:7–9; Is. 51:17; Jer. 25:15, 16; John 3:36; Rom. 9:22; Eph. 5:6; Col. 3:5, 6). is revealed. More accurately, “is constantly revealed.” The word essentially means “to uncover, make visible, or make known.” God reveals His wrath in two ways: 1) indirectly, through the natural consequences of violating His universal moral law, and 2) directly through His personal intervention (the OT record—from the sentence passed on Adam and Eve to the worldwide flood, from the fire and brimstone that leveled Sodom to the Babylonian captivity—clearly displays this kind of intervention). The most graphic revelation of God’s holy wrath and hatred against sin was when He poured out divine judgment on His Son on the cross. God has various kinds of wrath: 1) eternal wrath, which is hell; 2) eschatological wrath, which is the final Day of the Lord; 3) cataclysmic wrath like the flood and the destruction of Sodom and Gomorrah; 4) consequential wrath, which is the principle of sowing and reaping; and 5) the wrath of abandonment, which is removing restraint and letting people go to their sins (for examples of this wrath, see Ps. 81:11, 12; Prov. 1:23–31; see note on Hos. 4:17). Here, it is that fifth form, God’s abandoning the wicked continually through history to pursue their sin and its consequences (vv. 24–32). ungodliness. This indicates a lack of reverence for, devotion to, and worship of the true God—a defective relationship with Him (cf. Jude 14, 15). unrighteousness. This refers to the result of ungodliness: a lack of conformity in thought, word, and deed to the character and law of God (see note on 1:17). suppress the truth. Although the evidence from conscience (1:19; 2:14), creation (1:20), and God’s Word is irrefutable, men choose to resist and oppose God’s truth by holding fast to their sin (cf. Ps. 14:1; John 3:19, 20).