1 Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Good News of God,
2 which he promised before through his prophets in the holy Scriptures,
3 concerning his Son, who was born of the offspring of David according to the flesh,
4 who was declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
5 through whom we received grace and apostleship for obedience of faith among all the nations for his name’s sake;
6 among whom you are also called to belong to Jesus Christ;
7 to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
8 First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world.
9 For God is my witness, whom I serve in my spirit in the Good News of his Son, how unceasingly I make mention of you always in my prayers,
10 requesting, if by any means now at last I may be prospered by the will of God to come to you.
11 For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established;
12 that is, that I with you may be encouraged in you, each of us by the other’s faith, both yours and mine.
13 Now I don’t desire to have you unaware, brothers, that I often planned to come to you (and was hindered so far), that I might have some fruit among you also, even as among the rest of the Gentiles.
14 I am debtor both to Greeks and to foreigners, both to the wise and to the foolish.
15 So as much as is in me, I am eager to preach the Good News to you also who are in Rome.
16 For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first, and also for the Greek.
17 For in it is revealed God’s righteousness from faith to faith. As it is written, “But the righteous shall live by faith.”
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness,
19 because that which is known of God is revealed in them, for God revealed it to them.
20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity, that they may be without excuse.
21 Because knowing God, they didn’t glorify him as God, and didn’t give thanks, but became vain in their reasoning, and their senseless heart was darkened.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 1:11–12As if he said, Do not suspect that I spoke to accuse you. … I desired then to see you, that I might comfort you, or rather, not that I might comfort you only, but that I might myself receive comfort. … Oh how great was his humble-mindedness! He showed himself also to be in need of them, and not them only of him. And he puts the disciples in the position of teachers, not letting any superiority remain upon his own side, but pointing out their full equality. For the gain is mutual, he means, and I need the comfort from you, and you that from me. And how comes this to pass? "Through the mutual faith both of you and me." For as in the case of fire, if any one gather together many lights, it is a bright flame that he kindles, thus also does it naturally happen with the faithful. For when we be by ourselves, torn away from others, we are somehow in worse spirits. But when we see one another, and are entwined with the members of our own selves, great is the comfort we receive.
As if he said, Do not suspect that I spoke to accuse you. … I desired then to see you, that I might comfort you, or rather, not that I might comfort you only, but that I might myself receive comfort. … Oh how great was his humble-mindedness! He showed himself also to be in need of them, and not them only of him. And he puts the disciples in the position of teachers, not letting any superiority remain upon his own side, but pointing out their full equality. For the gain is mutual, he means, and I need the comfort from you, and you that from me. And how comes this to pass? "Through the mutual faith both of you and me." For as in the case of fire, if any one gather together many lights, it is a bright flame that he kindles, thus also does it naturally happen with the faithful. For when we be by ourselves, torn away from others, we are somehow in worse spirits. But when we see one another, and are entwined with the members of our own selves, great is the comfort we receive.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 1:17But he who hath become just shall live, not for the present life only, but for that which is to come. … he adds also righteousness; and righteousness, not thine own, but that of God; hinting also the abundance of it and the facility. For you do not achieve it by toilings and labors, but you receive it by a gift from above, contributing one thing only from your own store, "believing." … For after having said, "from faith to faith," he sends the hearer back to the dispensations of God, which took place thus in the Old Testament, which, when writing to the Hebrews, he explains with his usual great wisdom, showing that both the just and the sinners were justified in that way even then, … For since what God giveth transcends reasoning entirely, it is but reason that we need faith.
But he who hath become just shall live, not for the present life only, but for that which is to come. … he adds also righteousness; and righteousness, not thine own, but that of God; hinting also the abundance of it and the facility. For you do not achieve it by toilings and labors, but you receive it by a gift from above, contributing one thing only from your own store, "believing." … For after having said, "from faith to faith," he sends the hearer back to the dispensations of God, which took place thus in the Old Testament, which, when writing to the Hebrews, he explains with his usual great wisdom, showing that both the just and the sinners were justified in that way even then, … For since what God giveth transcends reasoning entirely, it is but reason that we need faith.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 1:19–20The knowledge of Himself God placed in men from the beginning. … Whence was it plain then? did He send them a voice from above? By no means. But what was able to draw them to Him more than a voice, that He did, by putting before them the Creation, so that both wise, and unlearned, and Scythian, and barbarian, having through sight learned the beauty of the things which were seen, might mount up to God. … Did ye then not hear the heaven sending forth a voice by the sight, while the well-ordered harmony of all things spake out more clearly than a trumpet? Did ye not see the hours of night and day abiding unmoved continually, … All things abiding in order and by their beauty and their grandeur, preaching aloud of the Creator? … And yet it is not for this God hath made these things, even if this came of it. For it was not to bereave them of all excuse, that He set before them so great a system of teaching, but that they might come to know Him.
The knowledge of Himself God placed in men from the beginning. … Whence was it plain then? did He send them a voice from above? By no means. But what was able to draw them to Him more than a voice, that He did, by putting before them the Creation, so that both wise, and unlearned, and Scythian, and barbarian, having through sight learned the beauty of the things which were seen, might mount up to God. … Did ye then not hear the heaven sending forth a voice by the sight, while the well-ordered harmony of all things spake out more clearly than a trumpet? Did ye not see the hours of night and day abiding unmoved continually, … All things abiding in order and by their beauty and their grandeur, preaching aloud of the Creator? … And yet it is not for this God hath made these things, even if this came of it. For it was not to bereave them of all excuse, that He set before them so great a system of teaching, but that they might come to know Him.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Romans 1:17I take the righteousness of God to mean, that which is approved before his tribunal; … Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; … yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, … And he adds, to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. … What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful.
I take the righteousness of God to mean, that which is approved before his tribunal; … Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; … yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, … And he adds, to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. … What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful.
John Calvin, Commentaries, on 1:16–17; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Romans 1:20–21God is in himself invisible; but as his majesty shines forth in his works and in his creatures everywhere, men ought in these to acknowledge him, for they clearly set forth their Maker: … Yet let this difference be remembered, that the manifestation of God, by which he makes his glory known in his creation, is, with regard to the light itself, sufficiently clear; but that on account of our blindness, it is not found to be sufficient. We are not however so blind, that we can plead our ignorance as an excuse for our perverseness. … But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, … Their unrighteousness was this -- they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness.
God is in himself invisible; but as his majesty shines forth in his works and in his creatures everywhere, men ought in these to acknowledge him, for they clearly set forth their Maker: … Yet let this difference be remembered, that the manifestation of God, by which he makes his glory known in his creation, is, with regard to the light itself, sufficiently clear; but that on account of our blindness, it is not found to be sufficient. We are not however so blind, that we can plead our ignorance as an excuse for our perverseness. … But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, … Their unrighteousness was this -- they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness.
John Calvin, Commentaries, on 1:18–23; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Romans 1:1Paul, a servant of Jesus Christ; this is his title of honour, which he glories in, … a servant, a more immediate attendant, a steward in the house. Called to be an apostle. … He here builds his authority upon his call; … Separated to the gospel of God. The Pharisees had their name from separation, because they separated themselves to the study of the law, … such a one Paul had formerly been; but now he had changed his studies, was … a gospel Pharisee, separated by the counsel of God (Gal 1:15), separated from his mother's womb, … He was an entire devotee to the gospel of God, the gospel which has God for its author, the origin and extraction of it divine and heavenly.
Paul, a servant of Jesus Christ; this is his title of honour, which he glories in, … a servant, a more immediate attendant, a steward in the house. Called to be an apostle. … He here builds his authority upon his call; … Separated to the gospel of God. The Pharisees had their name from separation, because they separated themselves to the study of the law, … such a one Paul had formerly been; but now he had changed his studies, was … a gospel Pharisee, separated by the counsel of God (Gal 1:15), separated from his mother's womb, … He was an entire devotee to the gospel of God, the gospel which has God for its author, the origin and extraction of it divine and heavenly.
Matthew Henry, Commentary on the Whole Bible, on 1:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Romans 1:16he was ready to preach the gospel at Rome, though a place where the gospel was run down by those that called themselves the wits; for, saith he, I am not ashamed of it, Rom 1:16. There is a great deal in the gospel which such a man as Paul might be tempted to be ashamed of, especially that he whose gospel it is was a man hanged upon a tree, that the doctrine of it was plain, had little in it to set it off among scholars, the professors of it were mean and despised, and every where spoken against; yet Paul was not ashamed to own it. I reckon him a Christian indeed that is neither ashamed of the gospel nor a shame to it. … Paul is not ashamed of the gospel, how mean and contemptible soever it may appear to a carnal eye; for the power of God works by it the salvation of all that believe; … The medicine prepared will not cure the patient if it be not taken.
he was ready to preach the gospel at Rome, though a place where the gospel was run down by those that called themselves the wits; for, saith he, I am not ashamed of it, Rom 1:16. There is a great deal in the gospel which such a man as Paul might be tempted to be ashamed of, especially that he whose gospel it is was a man hanged upon a tree, that the doctrine of it was plain, had little in it to set it off among scholars, the professors of it were mean and despised, and every where spoken against; yet Paul was not ashamed to own it. I reckon him a Christian indeed that is neither ashamed of the gospel nor a shame to it. … Paul is not ashamed of the gospel, how mean and contemptible soever it may appear to a carnal eye; for the power of God works by it the salvation of all that believe; … The medicine prepared will not cure the patient if it be not taken.
Matthew Henry, Commentary on the Whole Bible, on 1:16–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Romans 1:17The righteousness of God - This expression sometimes means God's eternal, essential righteousness, which includes both justice and mercy, and is eminently shown in condemning sin, and yet justifying the sinner. Sometimes it means that righteousness by which a man, through the gift of God, is made and is righteous; and that, both by receiving Christ through faith, and by a conformity to the essential righteousness of God. St. Paul, when treating of justification, means hereby the righteousness of faith; therefore called the righteousness of God, because God found out and prepared, reveals and gives, approves and crowns it. In this verse the expression means, the whole benefit of God through Christ for the salvation of a sinner. … From faith to faith - By a gradual series of still clearer and clearer promises.
The righteousness of God - This expression sometimes means God's eternal, essential righteousness, which includes both justice and mercy, and is eminently shown in condemning sin, and yet justifying the sinner. Sometimes it means that righteousness by which a man, through the gift of God, is made and is righteous; and that, both by receiving Christ through faith, and by a conformity to the essential righteousness of God. St. Paul, when treating of justification, means hereby the righteousness of faith; therefore called the righteousness of God, because God found out and prepared, reveals and gives, approves and crowns it. In this verse the expression means, the whole benefit of God through Christ for the salvation of a sinner. … From faith to faith - By a gradual series of still clearer and clearer promises.
John Wesley, Explanatory Notes upon the New Testament, on 1:17; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Romans 1
Romans 1:1–21, World English Bible
Romans 1 in the Bible · Told in the Story: Chapter 22, Not Ashamed of the Good News, Chapter 24, All Israel
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 1:11–12As if he said, Do not suspect that I spoke to accuse you. … I desired then to see you, that I might comfort you, or rather, not that I might comfort you only, but that I might myself receive comfort. … Oh how great was his humble-mindedness! He showed himself also to be in need of them, and not them only of him. And he puts the disciples in the position of teachers, not letting any superiority remain upon his own side, but pointing out their full equality. For the gain is mutual, he means, and I need the comfort from you, and you that from me. And how comes this to pass? "Through the mutual faith both of you and me." For as in the case of fire, if any one gather together many lights, it is a bright flame that he kindles, thus also does it naturally happen with the faithful. For when we be by ourselves, torn away from others, we are somehow in worse spirits. But when we see one another, and are entwined with the members of our own selves, great is the comfort we receive.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 1:17But he who hath become just shall live, not for the present life only, but for that which is to come. … he adds also righteousness; and righteousness, not thine own, but that of God; hinting also the abundance of it and the facility. For you do not achieve it by toilings and labors, but you receive it by a gift from above, contributing one thing only from your own store, "believing." … For after having said, "from faith to faith," he sends the hearer back to the dispensations of God, which took place thus in the Old Testament, which, when writing to the Hebrews, he explains with his usual great wisdom, showing that both the just and the sinners were justified in that way even then, … For since what God giveth transcends reasoning entirely, it is but reason that we need faith.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 1:19–20The knowledge of Himself God placed in men from the beginning. … Whence was it plain then? did He send them a voice from above? By no means. But what was able to draw them to Him more than a voice, that He did, by putting before them the Creation, so that both wise, and unlearned, and Scythian, and barbarian, having through sight learned the beauty of the things which were seen, might mount up to God. … Did ye then not hear the heaven sending forth a voice by the sight, while the well-ordered harmony of all things spake out more clearly than a trumpet? Did ye not see the hours of night and day abiding unmoved continually, … All things abiding in order and by their beauty and their grandeur, preaching aloud of the Creator? … And yet it is not for this God hath made these things, even if this came of it. For it was not to bereave them of all excuse, that He set before them so great a system of teaching, but that they might come to know Him.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Romans 1:17I take the righteousness of God to mean, that which is approved before his tribunal; … Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; … yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, … And he adds, to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. … What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful.
John Calvin, Commentaries, on 1:16–17; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Romans 1:20–21God is in himself invisible; but as his majesty shines forth in his works and in his creatures everywhere, men ought in these to acknowledge him, for they clearly set forth their Maker: … Yet let this difference be remembered, that the manifestation of God, by which he makes his glory known in his creation, is, with regard to the light itself, sufficiently clear; but that on account of our blindness, it is not found to be sufficient. We are not however so blind, that we can plead our ignorance as an excuse for our perverseness. … But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, … Their unrighteousness was this -- they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness.
John Calvin, Commentaries, on 1:18–23; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Romans 1:1Paul, a servant of Jesus Christ; this is his title of honour, which he glories in, … a servant, a more immediate attendant, a steward in the house. Called to be an apostle. … He here builds his authority upon his call; … Separated to the gospel of God. The Pharisees had their name from separation, because they separated themselves to the study of the law, … such a one Paul had formerly been; but now he had changed his studies, was … a gospel Pharisee, separated by the counsel of God (Gal 1:15), separated from his mother's womb, … He was an entire devotee to the gospel of God, the gospel which has God for its author, the origin and extraction of it divine and heavenly.
Matthew Henry, Commentary on the Whole Bible, on 1:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Romans 1:16he was ready to preach the gospel at Rome, though a place where the gospel was run down by those that called themselves the wits; for, saith he, I am not ashamed of it, Rom 1:16. There is a great deal in the gospel which such a man as Paul might be tempted to be ashamed of, especially that he whose gospel it is was a man hanged upon a tree, that the doctrine of it was plain, had little in it to set it off among scholars, the professors of it were mean and despised, and every where spoken against; yet Paul was not ashamed to own it. I reckon him a Christian indeed that is neither ashamed of the gospel nor a shame to it. … Paul is not ashamed of the gospel, how mean and contemptible soever it may appear to a carnal eye; for the power of God works by it the salvation of all that believe; … The medicine prepared will not cure the patient if it be not taken.
Matthew Henry, Commentary on the Whole Bible, on 1:16–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Romans 1:17The righteousness of God - This expression sometimes means God's eternal, essential righteousness, which includes both justice and mercy, and is eminently shown in condemning sin, and yet justifying the sinner. Sometimes it means that righteousness by which a man, through the gift of God, is made and is righteous; and that, both by receiving Christ through faith, and by a conformity to the essential righteousness of God. St. Paul, when treating of justification, means hereby the righteousness of faith; therefore called the righteousness of God, because God found out and prepared, reveals and gives, approves and crowns it. In this verse the expression means, the whole benefit of God through Christ for the salvation of a sinner. … From faith to faith - By a gradual series of still clearer and clearer promises.
John Wesley, Explanatory Notes upon the New Testament, on 1:17; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.