Anda di halaman 1dari 5

October 2018 TRANSCRIPT

Romans Class SRL, Medellin


Prepared by: Walter Eriksen
Lesson 2, Romans 1:1-7
Paul’s Greeting

1 Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, 2 which he promised
beforehand through his prophets in the holy Scriptures, 3 concerning his Son, who was descended from David
according to the flesh 4 and was declared to be the Son of God in power according to the Spirit of holiness by his
resurrection from the dead, Jesus Christ our Lord, 5 through whom we have received grace and apostleship to
bring about the obedience of faith for the sake of his name among all the nations, 6 including you who are called
to belong to Jesus Christ, 7 To all those in Rome who are loved by God and called to be saints: Grace to you and
peace from God our Father and the Lord Jesus Christ.1

1. ON VERSE 1: Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God,
1.1. . Paul identify himself by his master, his office, and his purpose.
1.2. As a Servant: total devotion, at the disposal of the Christ Jesus.
1.3. “Christ Jesus” the Messiah
1.4. The risen Christ appeared to him (1 Cor. 15:8) and chose him his special mission to the Gentiles (Rom.
11:13; cf. 1 Tim. 2:7; 2 Tim. 1:11).2
1.5. Paul usually associates others with himself in his greeting.
1.6. This letter is very personal. The name Paul is first used in Acts 13:9. His original name, “Saul”, is from
a Hebrew word with a meaning like “asked” (cf. Samuel, 1 Sam. 1:20 Hannah called his name Samuel,
for she said, “I have asked for him from the Lord.).
1.7. The term “Servant) is applied to Abraham (Gen. 26:24), to Moses (Josh. 1:2), and to the prophets from
the time of Amos (Amos 3:7; Isa. 20:3). He speaks of himself as the slave, not of God (as the prophets
did), but of Christ. He puts Christ in the highest possible place.3
1.8. a doulos was a slave owned by a Kyrios, a master or a lord. We are not our own; we were bought at a
price.’ He is our Lord, he is our Kyrios, he is our Master.4
1.9. set apart: grammar – perfect passive participle. Perfect tense here speaks of an action that began at a
point in time and is still valid or on going. It’s passive meaning it was done not by personal action or
choice, but done to the individual by something or someone else.

1
The Holy Bible: English Standard Version. (2016). (Ro 1:1–8). Wheaton: Standard Bible Society.
2
Moo, D. J. (1996). The Epistle to the Romans (pp. 40–42). Grand Rapids, MI: Wm. B. Eerdmans Publishing
Co.
3
Morris, L. (1988). The Epistle to the Romans (pp. 36-37). Grand Rapids, MI; Leicester, England: W.B.
Eerdmans; Inter-Varsity Press.
4
Sproul, R. C. (1994). The Gospel of God: An Exposition of Romans (p. 16). Great Britain: Christian Focus
Publications.
1.10. the gospel of God: Paul says that he is set apart for the gospel of God. Set apart “from birth” (Gal.
1:15; the idea of call; cf. Jer. 1:5; Acts 9:15). Setting apart of Barnabas and Saul (Acts 13:2). is connected
with the Pharisees who to held that “Pharisee” meaning “separated one”,5
2. ON VERSE 2: which he promised beforehand through his prophets in the holy Scriptures.
2.1. Christ came not on the earth unexpectedly.6
2.2. The “prophets” through whom God promised the gospel include men like Moses (cf. Acts 3:21–22) and
David (cf. Acts 2:30)” The phrase “holy Scriptures” occurs only here in Paul.7
2.3. The prophets are called his prophets. Men who belong to God, His message given through (not “by” an
important distinction) men, its God’s promise.8
2.4. ‘gospel’ (evangelion) means literally ‘good news’ but the basic theme of the gospel as preached by Adam,
by Abel, by Abraham, by Moses and by the prophets.9 (fulfilled news)
3. ON VERSES 3: concerning his Son, who was descended from David according to the flesh,
3.1. Concerning his own Son: The whole gospel is included in Christ, e is the living and express image of the
Father, it is no wonder, that he alone is set before us as one to whom our whole faith is to be directed and
in whom it is to centre. 10
3.2. The Son’s role is the Son in salvation. The title is one of high dignity, as is fitting for one who
accomplished so great a work. As Paul uses the term, it involves community of nature with the Father.
That the Messiah would b
3.3. a descendant of David is taught in the Old Testament (Isa. 11:1, 10; Jer. 23:5–6; Ezek. 34:23–24, etc.)
Paul’s expression here means “became of the seed of David according to the flesh” γενομένου (porocess
of being born) ἐκ σπέρματος Δαυὶδ κατὰ σάρκα,11 , The Davidic descent is thus of importance for an
understanding of Jesus’ messiahship.12
3.4. SPROUL, R.C.: The second most frequently used title for Jesus in the New Testament is the title ‘Lord’,
a title of enormous significance because it is the one ascribed to God in the Old Testament. It is the title

5
Morris, L. (1988). The Epistle to the Romans (pp. 39–40). Grand Rapids, MI; Leicester, England: W.B.
Eerdmans; Inter-Varsity Press.
6
Calvin, J., & Owen, J. (2010). Commentary on the Epistle of Paul the Apostle to the Romans (p. 43).
Bellingham, WA: Logos Bible Software.
7
Moo, D. J. (1996). The Epistle to the Romans (p. 44). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
8
Morris, L. (1988). The Epistle to the Romans (p. 41). Grand Rapids, MI; Leicester, England: W.B. Eerdmans;
Inter-Varsity Press.
9
Sproul, R. C. (1994). The Gospel of God: An Exposition of Romans (p. 20). Great Britain: Christian Focus
Publications.
10
Calvin, J., & Owen, J. (2010). Commentary on the Epistle of Paul the Apostle to the Romans (pp. 43-44).
Bellingham, WA: Logos Bible Software.
11
Aland, B., Aland, K., Karavidopoulos, J., Martini, C. M., & Metzger, B. M. (Eds.). (2014). The Greek New
Testament (Fifth Revised Edition, Ro 1:3). Stuttgart, Germany: Deutsche Bibelgesellschaft.
12
Morris, L. (1988). The Epistle to the Romans (pp. 41–43). Grand Rapids, MI; Leicester, England: W.B.
Eerdmans; Inter-Varsity Press.
Kyrios, which is the Greek form of the Hebrew Adonai, meaning ‘the sovereign one’, the one who reigns
over us. This title, which in Old Testament days was reserved for God, is now ascribed to Jesus.13
4. ON VERSE 4: and was declared to be the Son of God in power according to the Spirit of holiness by his
resurrection from the dead, Jesus Christ our Lord
4.1. declared or, if you prefer, determined (definitus); he was proclaimed the Son of God, according to Ps.
2:7 (I will tell of the decree: The Lord said to me, “You are my Son; today I have begotten you. ).14
4.2. Declared seven other NT occurrences, the verb means “determine, appoint, fix, The “appointed” Son of
God by God the Father by virtue of his resurrection. (Luke 22:22; Acts 2:2 10:42; 11:29; 17:26, 31; Heb.
4:7).
4.3. With “Jesus Christ our Lord,” For Paul, “Lord,” expressing both Jesus’ cosmic majesty and his status as
master of the believer, is the single best title to express the true significance of Jesus. Verses 3–4 reveal
Christological titles: Son of God, Seed of David, Messiah, and Lord. 15
4.4. Son of God through the Spirit of holiness. The Holy Spirit who raised Jesus from the dead. when he
brought the human flesh of Jesus back to life to bear witness to the trustworthiness of his claim to be the
only-begotten Son of God. The gospel affirms both the human nature of Jesus, which comes from the line
of David, and the divine nature of Jesus, which comes from God.16
5. ON VERSE 5: 5 through whom we have received grace and apostleship to bring about the obedience of faith
for the sake of his name among all the nations,
5.1. We (editorially) have received, he now returns to speak of his own call, as wholly through divine favour,
not through his own worthiness, but chosen for so high an office.17
5.2. The obedience of faith; the words “obedience” and “faith” are to be mutually interpreting: obedience
always involves faith, and faith always involves obedience.18 You can not have faith without obedience.
We are his “bond servant slave.)
5.3. FAITH IN HEBREWS 11:1 On the phrase: Now faith is the assurance (ESV). Now faith is the substance
(NKJV). The word translated “assurance”/”substance” comes from the Greek Word “υποστασις”
(pronounced “hupostasis”) etymology a the combination of two words: “hupo” under and “stasis”
standing. The issue: a subjective sense of assurance of confidence, or in the objective sense of signifying
“objective reality” or “real substance”
5.3.1. On the use of the word “υποστασις” The earliest examples are not in the least general, but belong
almost exclusively to the specialized vocabulary of science and medicine. In this sphere the word
became a common “TT” (terminus technicus technical term) from Hippocrates and Aristotle.Much
more significant and more widely influential, however, is the use of ὑπόστασις as a special term for

13
Sproul, R. C. (1994). The Gospel of God: An Exposition of Romans (p. 21). Great Britain: Christian Focus
Publications.
14
Calvin, J., & Owen, J. (2010). Commentary on the Epistle of Paul the Apostle to the Romans (pp. 44–45).
Bellingham, WA: Logos Bible Software.
15
Moo, D. J. (1996). The Epistle to the Romans (pp. 47–51). Grand Rapids, MI: Wm. B. Eerdmans Publishing
Co.
16
Sproul, R. C. (1994). The Gospel of God: An Exposition of Romans (pp. 21–22). Great Britain: Christian
Focus Publications.
17
Calvin, J., & Owen, J. (2010). Commentary on the Epistle of Paul the Apostle to the Romans (pp. 46–47).
Bellingham, WA: Logos Bible Software.
18
Moo, D. J. (1996). The Epistle to the Romans (pp. 51- 52). Grand Rapids, MI: Wm. B. Eerdmans Publishing
Co.
“what settles.” Hippocrates uses it thus for the “sediment of urine,” i.e., the cellular and crystalline
elements in urine, e.g., in the sick, “whose urine immediately or very quickly contains a sediment,”
Hippocrates. . Kittel, G., Bromiley, G. W., & Friedrich, G. (Eds.). (1964–). Theological dictionary
of the New Testament (electronic ed., Vol. 8, pp. 572–573). Grand Rapids, MI: Eerdmans.
5.4. for the sake of his name; In antiquity generally, the name summed up the whole person.
5.5. The significance of changing a person’s name: God changed people’s names at times when he bestowed
a new character on them (e.g., Gen. 17:5, 15; 32:28). Here name stands for the whole person. Paul’s
obedience was to all that Christ stands for. Paul saw his vocation as specifically to the Gentiles (11:13;
Gal. 2:9). The Gentiles, nor a small group of them, but all the Gentiles as coming within the scope of is
calling.19
5.6. His role: to lead people from all over the world to obedience to the faith: the apostle to the Gentiles: the
first great missionary of the early Church.20
6. ON VERSE 6: including you who are called to belong to Jesus Christ,
6.1. Paul is sent to “all the Gentiles”; the Romans are “among” the Gentiles. They are thereby subject to his
authority he visits them. More important ethnic origin is their spiritual destination.
6.2. When Paul of “called” it is the “effectual” calling; not an “invitation” but the powerful and irresistible
reaching out of God in grace to bring people into his kingdom.
6.3. As Christians we are inclined to think first of what we do, speak of our faith, our commitment.
6.4. Christians are people whom God has called. Those called belong to Christ. Their lives are his.21
6.5. This commission it is helpful to try and conceive of it as a series of concentric circles. In the centre of the
circle is the focal point, the starting place of the expansion of the early church, Jerusalem. On the outskirts
of Jerusalem, we find the province of Judea, north of Judea is Samaria, and then beyond is the whole
world of the Gentile nations. Paul, in reminding his readers that he has been commissioned to be an
apostle to the nations, goes on to explain why he is so interested in them.22 (RCS)

7. ON VERSE 7: 7 To all those in Rome who are loved by God and called to be saints: Grace to you and peace
from God our Father and the Lord Jesus Christ.
7.1. The praise of our salvation to ourselves, derives from the fountain of God’s free and paternal love towards
us (the elect); the cause of his love, t his own goodness alone? On this depends our calling, which in his
own time seals his adoption to his before freely chosen.23
7.2. Paul conviction: Jesus the heart of the gospel; the promised Messiah of Israel (“seed of David”), the Son
of God, the Lord. Failing to confess the gospel in any other way spawns many heresies. What Jesus has

19
Morris, L. (1988). The Epistle to the Romans (pp. 50-51). Grand Rapids, MI; Leicester, England: W.B.
Eerdmans; Inter-Varsity Press.
20
Sproul, R. C. (1994). The Gospel of God: An Exposition of Romans (p. 22). Great Britain: Christian Focus
Publications.
21
Morris, L. (1988). The Epistle to the Romans (pp. 51–52). Grand Rapids, MI; Leicester, England: W.B.
Eerdmans; Inter-Varsity Press.
22
Sproul, R. C. (1994). The Gospel of God: An Exposition of Romans (p. 22). Great Britain: Christian Focus
Publications.
23
Calvin, J., & Owen, J. (2010). Commentary on the Epistle of Paul the Apostle to the Romans (pp. 49–50).
Bellingham, WA: Logos Bible Software.
done cannot be severed from who he is. United States Christians have very little interested in Doctrine;
In this case, the person of Jesus—is vital to salvation and to Christian living.24
7.3. Called to be saints; The term reminds us of the essential character of being Christian. The word basically
signifies “set apart”, “separated”. We normally use this concept in a negative way and after “separated”
we naturally supply “from”. But the separation of which Paul writes is not so much a separation “from”
anything as a separation “to” God. It is positive, not negative. The saints are peculiarly God’s. They are
set apart for him, 25
7.4. Sproul, R. C.: In Roman Catholic tradition, the term ‘saint’ refers to special Christians who have done
extraordinary deeds of valor or made extraordinary contributions to the life of the church. In the New
Testament, the word translated as ‘saints’ is hagioi meaning the holy ones. They are not holy in and of
themselves; not holy because they have reached an unthinkable level of virtue or righteousness. Rather,
they are those who have been made holy by the fact of having been set apart by God and consecrated to
him. There is a very close link between the idea of God calling people and God sanctifying people (the
word ‘sanctify’ literally means ‘set apart’ or ‘saintly’). The church is both the ecclesia (those called out)
and the hagioi (the saints).26

24
Moo, D. J. (1996). The Epistle to the Romans (pp. 54-55). Grand Rapids, MI: Wm. B. Eerdmans Publishing
Co.
25
Morris, L. (1988). The Epistle to the Romans (pp. 52–53). Grand Rapids, MI; Leicester, England: W.B.
Eerdmans; Inter-Varsity Press.
26
Sproul, R. C. (1994). The Gospel of God: An Exposition of Romans (p. 23). Great Britain: Christian Focus
Publications.

Anda mungkin juga menyukai