LLoJ Book of Romans verse by verse study

[LittleLambofJesus]

I used 3 of the major greek texts and will focus on 1 greek word in each verse, if needed.
Feel free to comment on it if you like.
God bless

Romans 1:1
Paul, bond-slave of Jesus Christ, a-called apostle, seperated/set-apart/afwris-menoV <873> (5772) into Good-Message of God.

Romans 1:1
pauloV douloV ihsou cristou klhtoV apostoloV afwris-menoV eiV euaggelion qeou

http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G873&t=KJV
[used 10 times in NT]

#873 is used only 3 times in the Gospels, 2 times in Matt [concerning the severing of the righteous and wicked, and severing of the sheep and goats] and 1 time in Luke.

It appears to be formed by the root word #3724, and suffix #3306 [which appears to be a root word itself? I parsed it, but not sure if that is correct to do or not].

873. aphorizo from 575 and 3724; to set off by boundary, i.e. (figuratively) limit, exclude, appoint, etc.:--divide, separate, sever.
575. apo a primary particle; "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative):--(
3724. horizo from 3725; to mark out or bound ("horizon"), i.e. (figuratively) to appoint, decree, specify:--declare, determine, limit, ordain.
3306. meno a primary verb; to stay (in a given place, state, relation or expectancy):-

http://biblehub.com/romans/1-1.htm
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Separated (or, set apart) unto the gospel of God; i.e. to the preaching of the gospel, not the reception of it only, as is evident from the context. The word ἀφωρίσμενος here, as well as the previous κλητὸς, is best taken, in pursuance of the line of thought, as referring to the Divine counsels, not to the agency of the Church.
It is true that the word is elsewhere used with the latter reference, as in Acts 13:2, Ἀφορίσατε δὴ μοι τόν τε Βαρνάβαν καὶ τὸν, Σαῦλον εἰς τὸ ἔργον ο} ππροσκέκλημαι αὐτούς, where the ἀφορισμὸς spoken of was subsequent to the Divine κλῆσις, and effected by human laying on of hands.
But we have also St. Paul's own words (Galatians 1:15), Ὁ Θεὸς ὁ ἀφόρρισας με ἐκ κοιλίας μητρός μου καὶ καλίσας διὰ τῆς χάριτος αὐτοῦ, where the ἀφορισμὸς is that of God's eternal purpose, and previous to the κλῆσις (cf. Acts 9:15 and Acts 26:16, 17).

This may regard either God's eternal purpose concerning him, his preordination of him from eternity to be a preacher of the Gospel, to which he was separated from his mother's womb, Galatians 1:15; or the separation of him to that work made by the order of the Spirit of God, Acts 13:2.

The phrase used is either in allusion to the priests and Levites, who were separated from their brethren the children of Israel, to their sacred employments; or rather to the apostle's having been "a Pharisee", which signifies "one separated", as he was now; only with this difference, before he was separated to the law, but now "to the Gospel", to preach and defend it, which he did with all faithfulness and integrity; the excellency of which Gospel is signified by its being called "the Gospel of God": he is the author of it; his grace is the subject of it; and he it is who commits it to men, qualifies them for the preaching of it, and succeeds them in it.

 

[RitaKay]

I was just thinking lately about our Christian life and how we are to be "set-apart" unto God in this hour. We live in this world, but are not of this world, rather carry with us the hope of eternity with Him forever. It is of upmost importance to let others hear the good news: that is of Jesus Christ (how our lives had been changed; our testimony) and also to live our lives in such a way that it is pleasing to Him.

Just touching on this briefly.

Some people have from the moment of birth ~ and according to Galatians 1:15, a cross-reference, speaks of Paul being set apart by God from birth. ("But when God, who set me apart from my mother's womb and called me by his grace, was pleased." Galatians 1:15)

I personally enjoy studying in both the Hebrew and Greek of the Word of God. Blessings for this new study.

 

[LittleLambofJesus]

#4279 can literal mean fore-promise or fore-announce.It is a rather unique greek word in the NT.

1:2
Which He fore-promises/announces/proephggeilato <4279> (5662) thru His prophets in holy writings

Romans 1:2
o proephggeilato/proephggeilato <4279> (5662) dia twn profhtwn autou en grafaiV agiaiV [3 texts agree]

4279. proepaggellomai pro-ep-ang-ghel'-lom-ahee middle voice from 4253 and 1861; to promise of old:--promise before.
4253. pro pro a primary preposition; "fore", i.e. in front of, prior
1861. epaggello ep-ang-el'-lo from 1909 and the base of 32; to announce upon (reflexively), i.e. (by implication) to engage to do something, to assert something respecting oneself:--profess, (make) promise.

====================================================
1:2 Paul makes it doubly clear that the gospel of God, which includes the salvation of the Gentiles, is deeply rooted in OT promise. He is not preaching some foreign idea with no connection to the prophetic scriptures. On the contrary, God had long ago promised the gospel through his prophets in the holy scriptures (διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις, dia tōn prophētōn autou en graphais hagiais).
The coming of Christ is the prophesied culmination to a long history of OT expectation. Jesus Christ is not an afterthought, but the very realization of God’s plan for the world, Jew and Gentile. With his coming, comes the dawn of the much looked for messianic age, when the powers of the future invade the present! Indeed, Jesus himself is the gospel, the heart therefore of the kerygma!

Later on, in chapter four, we will see Paul’s use of OT scripture to flesh out his argument here and that the proper interpretation and fulfillment of OT hope is in Christ. Thus Paul’s new understanding and use of the OT will be critical in his synthesis of Law and gospel throughout Romans and will factor greatly in his extended argument concerning the place of Israel in God’s present administering of the gospel (cf. 9-11).
=====================================

Romans 1:2. ὃ προεπηγγείλατο.
The Gospel is not in principle a new thing, a sub-version of the true religion as it has hitherto been known to the people of God. On the contrary, God promised it before, through his prophets in the Holy Scriptures. It is the fulfilment of hopes which God Himself inspired. διὰ τῶν προφητῶν does not restrict the reference to the prophets in the strict sense of the word. The O.T., as a whole, is prophetic of the New, and it is in the law (Abraham) and the Psalms (David), as much as in the prophets (Isaiah, Hosea), that Paul finds anticipations and promises of the Gospel: see chap. 4.
The omission of the article with ἐν γραφαῖς ἁγίαις (cf. Romans 16:26) is probably significant, for as against these two passages there are over forty in which αἱ γραφαὶ or ἡ γραφὴ occurs: it emphasises the Divine character of these as opposed to other writings. That is ἅγιον which belongs to God, or is connected with Him: ἅγιαι γραφαὶ is the O.T. as God’s book.
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On another note, a few Bible versions also shows that word used in 2Co 9:5:

2Co 9:5
So I thought it necessary to urge the brethren that they would go on ahead to you and arrange beforehand your previously G4279 promised G4279 bountiful gift, so that the same would be ready as a bountiful gift and not affected by covetousness.

 

[LittleLambofJesus]

#4690 used 44 times in NT.
http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G4690&t=YLT

This particular form of the greek word used in this verse is used 8 other times, including one time in Gospels [John 7:42], 1 time in Revelation [12:17] and the other times in the Epistles.
[This appears to be where the english word "sperm" comes from.]

1:3
concerning the Son of Him, the One-becoming out of seed/spermatoV <4690> of David according to flesh

Romans 1:3
peri tou uiou autou tou genomenou ek spermatoV dauid kata sarka [3 texts agree]

http://www.bibletools.org/index.cfm/fuseaction/Lexicon.show/ID/G4690/sperma.htm
4690. sperma from 4687; something sown, i.e. seed (including the male "sperm"); by implication, offspring; specially, a remnant (figuratively, as if kept over for planting):--issue, seed.
1) from which a plant germinates 1a) the seed, i.e. the grain or kernel which contains within itself the germ of the future plants 1a1) of the grains or kernels sown
1b) metaphorically a seed, i.e. a residue, or a few survivors reserved as the germ of the next generation (just as seed is kept from the harvest for the sowing)
2) the sperm virile 2a) the product of this sperm, seed, children, offspring, progeny 2b) family, tribe, posterity 2c) whatever possesses vital force or life giving power 2c1) of divine energy of the Holy Spirit operating within the soul by which we are regenerated

http://biblehub.com/romans/1-2.htm

Verse 3. Which was made; or, was born. But the word in itself, γενομένου, need only mean that he became a Man of the seed of David; implying, it would seem, a pre-existence of him who so became. This, however, is more evident from other passages, in which ω}ν, or ὑπάρχων, is opposed to γενόμενος (cf. John 1:1, 14; Philippians 2:6, 7; cf. also Galatians 4:4, Ἐξαπέστειλεν ὁ Θεὸς τοῦ υἱὸν αὐτοῦ γενόμενον ἐκ γυναικὸς). Of the seed of David according to the flesh. Κατὰ σάρκα is here, as elsewhere, contrasted with κατὰ πνεῦμα. Here κατὰ σάρκα denotes the merely human descent of Jesus in distinction from his Divine Being (cf. Acts 2:40; Romans 9:3, 5; 2 Corinthians 5:16).
His having come humanly "of the seed of David" is suitably noted here, where "the Son" is being set forth as fulfilling the Old Testament promises; for they uniformly represent the Messiah as thus descended, and it was essential to the Jewish conception of him that he should be so (cf. Matthew 22:42; John 7:42; and for the stress laid by the writers of the New Testament on the fact that Jesus was so - of which fact no doubt was entertained - cf. Hebrews 7:14, πρόδηλον γὰρ, etc.
See, among many other passages, Matthew 1:1; Luke 2:4, 5; Acts 2:30; Acts 13:23; 2 Timothy 2:8). Meyer, commenting on the verse before us, goes somewhat out of his way to set forth that only Joseph's, not Mary's, descent from David was in St. Paul's mind, saying that "the Davidic descent of the mother of Jesus can by no means be established from the New Testament," and also that "Paul nowhere indicates the view of a supernatural generation of the bodily nature of Jesus."
As to the first of these assertions, it may be observed that, in the opening chapters of our Gospel of St. Luke (representing certainly the early belief of the Church) our Lord seems to be regarded as actually descended from David - not legally so accounted only - though, at the same time, his supernatural generation is distinctly asserted (comp. Luke 1:32 with Luke 1:35).

Hence we are led to infer Mary's, as well as Joseph's, descent from David, whether or not either of the genealogies given in St. Matthew's and St. Luke's Gospels represents hers. Further, with respect to those two genealogies (evidently independent ones, and both probably got from genealogical records preserved at Jerusalem), a probable way of accounting for the two distinct lines of descent through which Joseph seems to be traced to David, is to suppose one of them to be really Mary's, the legal representative of whose family Joseph had become by marriage, so as to be entered in legal documents as the son of her father (see art. on "Genealogy of Jesus Christ," in 'Dictionary of the Bible,' W. Smith, LL.D.)....................

 

[brinny]

This is DEEP. Gotta munch on this a bit....

 

[RitaKay]

Chewing on God's Word of this study...

 

[LittleLambofJesus]

Thank you to those who have replied.

http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G3724&t=KJV
#3724 ὁρίζω used 8 times in NT. 1 time in Gospels [Luke 22:22]. 5 times in Acts, 1 each in Romans and Hebrews.

1:4
the One being ordained/declared/appointed/orisqentoV <3724> (5685) Son of God in power, according to a spirit of holy-togetherness
from out of resurrection of dead-ones, Jesus Christ, the Lord of us

Romans 1:4
tou orisqentoV uiou qeou en dunamei kata pneuma agiwsunhV
ex anastasewV nekrwn ihsou cristou tou kuriou hmwn [all 3 texts agree]

3724. horizo from 3725; to mark out or bound ("horizon"), i.e. (figuratively) to appoint, decree, specify:--declare, determine, limit, ordain.
1) to define 1a) to mark out the boundaries or limits (of any place or thing) 1b to determine, appoint 1b1) that which has been determined, acc. to appointment, decree 1b2) to ordain, determine, appoint

http://studybible.info/strongs/G3724

8 occurrences of G3724 ὁρίζω
Luke 22:22
Acts 2:23
Acts 10:42
Acts 11:29
Acts 17:26
Acts 17:31
Romans 1:4
Hebrews 4:7

Corresponding Hebrew Words
horizo H631 asar
horizo H1362 gaval
horizo H1366 gevul
horizo H6504 parad hi.
horizo H7169 qarats
horizo H7560 resham

Verse 4. - Who was declared (so Authorized Version) the Son of God with (literally, in) power, according to the spirit of holiness, by the resurrection of (not as in Authorized Version, from) the dead. Supposing the intention here to be to declare the Son's essential Deity, notwithstanding his human birth, we might have expected ὄντος after the γενομένου preceding. But the word used is ὁρισθέντος; and, further, the Resurrection is referred to, not a pre-existent state.
The verb ὁρίζειν means properly to "appoint" or "determine;" and if this meaning be re-mined, the whole passage would seem to preclude the idea of Sonship previous to the Resurrection being in view. Hence commentators ancient and modern agree generally in assigning an unusual meaning to ὁρισθέντος-here, making it signify "declared," as in the Authorized Version. So Chrysostom, Τί οῦν ἔστιν ὁρισθέντος; τοῦ δειχθέντος, ἀποφανθέντος κριθέντος δυολογηθέντος παρὰ τῆς ἀπάντων γνώμης καὶ ψήφου (Hom. 2 p. 432, D). It is maintained that this use of the word, though unusual, is legitimate; since a person may be said to be appointed, or determined, to be what he already is, when his being such is declared and manifested................

 

[brinny]

Thank you to those who have replied.

http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G3724&t=KJV
#3724 ὁρίζω used 8 times in NT. 1 time in Gospels [Luke 22:22]. 5 times in Acts, 1 each in Romans and Hebrews.

1:4
the One being ordained/declared/appointed/orisqentoV <3724> (5685) Son of God in power, according to a spirit of holy-togetherness
from out of resurrection of dead-ones, Jesus Christ, the Lord of us

Romans 1:4
tou orisqentoV uiou qeou en dunamei kata pneuma agiwsunhV
ex anastasewV nekrwn ihsou cristou tou kuriou hmwn [all 3 texts agree]

3724. horizo from 3725; to mark out or bound ("horizon"), i.e. (figuratively) to appoint, decree, specify:--declare, determine, limit, ordain.
1) to define 1a) to mark out the boundaries or limits (of any place or thing) 1b to determine, appoint 1b1) that which has been determined, acc. to appointment, decree 1b2) to ordain, determine, appoint

http://studybible.info/strongs/G3724

8 occurrences of G3724 ὁρίζω
Luke 22:22
Acts 2:23
Acts 10:42
Acts 11:29
Acts 17:26
Acts 17:31
Romans 1:4
Hebrews 4:7

Corresponding Hebrew Words
horizo H631 asar
horizo H1362 gaval
horizo H1366 gevul
horizo H6504 parad hi.
horizo H7169 qarats
horizo H7560 resham

Verse 4. - Who was declared (so Authorized Version) the Son of God with (literally, in) power, according to the spirit of holiness, by the resurrection of (not as in Authorized Version, from) the dead. Supposing the intention here to be to declare the Son's essential Deity, notwithstanding his human birth, we might have expected ὄντος after the γενομένου preceding. But the word used is ὁρισθέντος; and, further, the Resurrection is referred to, not a pre-existent state.
The verb ὁρίζειν means properly to "appoint" or "determine;" and if this meaning be re-mined, the whole passage would seem to preclude the idea of Sonship previous to the Resurrection being in view. Hence commentators ancient and modern agree generally in assigning an unusual meaning to ὁρισθέντος-here, making it signify "declared," as in the Authorized Version. So Chrysostom, Τί οῦν ἔστιν ὁρισθέντος; τοῦ δειχθέντος, ἀποφανθέντος κριθέντος δυολογηθέντος παρὰ τῆς ἀπάντων γνώμης καὶ ψήφου (Hom. 2 p. 432, D). It is maintained that this use of the word, though unusual, is legitimate; since a person may be said to be appointed, or determined, to be what he already is, when his being such is declared and manifested................

Astounding verse, chock full deeeep truths and eternal meaning and promise, isn't it?

4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

 

[LittleLambofJesus]

Astounding verse, chock full deeeep truths and eternal meaning and promise, isn't it?

4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

Yes it is!.
That particular greek form of the word, #42, derived from the root word #40, is only used 3 times in the NT, all in Paul's epistles, [especially concerning the parousia of the Lord in 1thess 3:13.]
It also appears to have the suffix "sun", which denotes a union, with, together [and is also used in the word for "synagogue".]

http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G42&t=KJV
Strong's Number G42 matches the Greek ἁγιωσύνη (hagiō-synē),
which occurs 3 times in 3 verses in the Greek concordance

1Th 3:13
so that He may establish your hearts blameless in holiness-together before our God and Father at the parousia of our Lord Jesus Christ with all His saints.

42. hagio-sune from 40; sacredness (i.e. properly, the quality):--holiness.
40. hagios from hagos (an awful thing) (compare 53, 2282); sacred (physically, pure, morally blameless or religious, ceremonially, consecrated):--(most) holy (one, thing), saint.
4862. sun soon a primary preposition denoting union; with or together (but much closer than 3326 or 3844), i.e. by association, companionship



.

 

[LittleLambofJesus]

#5218 used 15 times in 14 verses, all in the Epistles [0 times in the Gospels or Acts]

1:5
Thru Whom we obtained grace and apostleship into obedience/upakohn <5218> of faith in all the nations for sake of the name of Him.

Romans 1:5
di ou elabomen carin kai apostolhn eiV upakohn pistewV en pasin toiV eqnesin uper tou onomatoV autou [all 3 texts agree]

5218. hupakoe from 5219; attentive hearkening, i.e. (by implication) compliance or submission:--obedience, (make) obedient, obey(-ing).
Thayer:
1) obedience, compliance, submission
2) obedience rendered to anyone's counsels, an obedience shown in observing the requirements of Christianity

============================================================================

Pulpit Commentary

Verse 5. - "Through whom we received grace and apostleship, unto obedience of faith among all the nations, for his Name's sake."
"We" here means, not Christians generally, but Paul himself (though probably, as also in all other cases where he similarly uses this plural, with the intention of including others, here his fellow-apostles); for the "grace" spoken of is evidently from what follows a special grace for the apostolic office to which he had been called.
T
he word ἀποστολὴ occurs in a like sense in Acts 1:25. Αἰς ὑπακοὴν πίστεως, etc., denotes the purpose of his apostleship, viz. to bring men everywhere, of whatever race, to believe and obey the gospel; not to a belief in it only, but to the obedience which comes of faith, or which faith renders. "Accepimus mandatum Evangelii ad omnes gentes pro-ferendi, cut illae per fidem obedient" (Calvin). Some take the phrase, ὑπακοὴν πίστεως, to mean "obedience to faith," faith being regarded, not as cause efficiens, but as a commanding principle exacting obedience to itself. So Meyer, who refers to passages where a genitive after ὑπακοὴ has this meaning: 2 Corinthians 10:5 (ὑπακοὴ τοῦ Ξριστοῦ); 1 Peter 1:22 (ὑπακοὴ τῆς ἀληθείας); and also to Acts 6:7 (὘πήκουον τῇ πίστει).

The last of these quotations would have been peculiarly apposite in support of the interpretation contended for, were not πίστεως in the text now before us anarthrous, so as to suggest subjective faith, rather than "the faith delivered to the saints," as in Acts 6:7. The question is, after all, of no importance with regard to the essential idea intended to be conveyed. Ἐν πᾶσι τοῖς ἔθνεσιν seems to point especially to St. Paul's own apostleship (cf. Acts 22:21; Galatians 1:16; Galatians 2:8, 9; Ephesians 3:1, 8), though, of course, the apostleship of all, wherever exercised, had a similar worldwide purpose. In using the expression here, he anticipates what he is about to say as to his not shrinking from addressing even the Romans with authority; his mission being to all the nations. Υπὲρ τοῦ οηνόματος αὐτοῦ is best connected with "obedience of faith." The phrase is of frequent occurrence (cf. Acts 5:41; Acts 9:15; Acts 15:26; Acts 21:13; also 2 Thessalonians 1:12). It is most usually connected with the idea of suffering in behalf of Christ.

==============================================================================

http://studybible.info/strongs/G5218

14 occurrences of G5218 ὑπακοή
Romans 1:5
Romans 5:19
Romans 6:16
Romans 15:18
Romans 16:19
Romans 16:26
2 Corinthians 7:15
2 Corinthians 10:5
2 Corinthians 10:6
Philemon 1:21
Hebrews 5:8
1 Peter 1:2
1 Peter 1:14
1 Peter 1:22

Corresponding Hebrew Words
hupakoe H6038 anavah

 

[LittleLambofJesus]

Focusing on #2822 in this verse......

http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G2822&t=YLT
Strong's Number G2822 matches the Greek κλητός (klētos), which occurs 11 times in 11 verses in the Greek concordance
2 times in Gospels [both in Matthew], 8 times in Epistles and 1 time in Revelation.

1:6
In whom also ye are called-ones/klhtoi <2822> of Jesus Christ

Romans 1:6
en oiV este kai umeiV klhtoi ihsou cristou [all 3 texts agree]

2822. kletos/κλητός from the same as 2821; invited, i.e. appointed, or (specially), a saint:--called.
Thayer:
1) called, invited (to a banquet) 1a) invited (by God in the proclamation of the Gospel) to obtain eternal salvation in the kingdom through Christ 1b) called to (the discharge of) some office 1b1) divinely selected and appointed

http://biblehub.com/commentaries/romans/1-6.htm

ἐν οἷς ἐστε καὶ ὑμεῖς κλητοὶ Ἰ. Χ.] To be written thus, without a comma after ὑμεῖς, with Heumann, Lachmann, Tischendorf, de Wette, Hofmann, and Bisping: among whom also are ye called (ones) of Jesus Christ. Among the Gentile nations the Roman Christians were, like other Gentile-Christian churches, called of the Lord; amidst the Gentile world, nationally belonging to it (in opposition to Mangold’s mere geographical interpretation), they also shared this high distinction.
The reference of the καὶ to Paul (Th. Schott), and consequently the interpretation: as I, so also ye, is erroneous, because the Apostle has asserted concerning himself something far higher than the mere Christian calling. The common interpretation of κλητοὶ Ἰ. Χ. as an address (so too Rückert, Fritzsche, Philippi, van Hengel, Mehring) makes the ἐν οἶς ἐστε κ. ὑμ. quite a meaningless assertion; for Bengel’s suggestion for meeting the difficulty, that ἐν οἶς has the implied meaning: among which converted nations, is purely arbitrary.........................

the called of Jesus Christ] Jesus Christ’s called ones; called, and as such belonging to Him. The “call” here referred to, as almost always in the Epistles, is the effectual call of Divine grace; more than the external message. In the Gospels “call” and “choice” are almost contrasted; e.g. Matthew 22:14. In the Epp. they are (not indeed identical but) united. See Romans 8:28, Romans 11:29; 1 Corinthians 1:24; Judges 1; Revelation 17:14.

11 occurrences of G2822 κλητός
Matthew 20:16
Matthew 22:14
Romans 1:1
Romans 1:6
Romans 1:7
Romans 8:28
1 Corinthians 1:1
1 Corinthians 1:2
1 Corinthians 1:24
Jude 1:1
Revelation 17:14

Corresponding Hebrew Words
kletos H4744 miqra
kletos H7121 qara

 

[brinny]

POWERFUL verse....almost a Bible study in itself

 

[LittleLambofJesus]

1:6
In whom also ye are called-ones/klhtoi <2822> of Jesus Christ

POWERFUL verse....almost a Bible study in itself

Yes indeed.
Paul's salutation of "grace and peace" is also used by Peter and John. Awsome!

https://www.blueletterbible.org/search/search.cfm?Criteria=grace+peace&t=ESV&ss=1#s=s_primary_0_1

1:7
To all the ones being in Rome, beloved ones of God called saints.
Grace/cariV <5485> to ye and peace from God, Father of us, and/also Lord Jesus Christ.

Romans 1:7
pasin toiV ousin en rwmh agaphtoiV qeou klhtoiV agioiV
cariV umin kai eirhnh apo qeou patroV hmwn kai kuriou ihsou cristou [3 texts agree]

Revelation 1:4
John, to the seven assemblies in the province of Asia:
Grace and peace to you from Him Who is, and Who was, and Who is to come,
and from the seven spirits before His throne,

http://biblehub.com/romans/1-7.htm

5485. charis khar'-ece from 5463; graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude):--acceptable, benefit, favour, gift, grace(- ious), joy, liberality, pleasure, thank(-s, -worthy).

Pulpit Commentary

Verse 7. - To all that be in Rome, beloved of God, called to be saints (cf. κλητὸς ἀπόστολον, in ver. 1). Bengel's view, that by ἀγαπητοῖς Θεοῦ are specially meant the Jewish Christians, as being "beloved for the fathers' sakes" (Romans 11:28), and by κλητοῖς ἁγίοις the Gentile converts, is untenable. Both phrases are applicable to all. The word ἁγίοι, be it observed, is elsewhere used to denote all Christians, without implying eminence in personal holiness (cf. 1 Peter 2:9, ὑμεῖς δὲ... ἕθνος ἄγιον). Grace to you and peace from God our Father and the Lord Jesus Christ.
The union, here and elsewhere, of Jesus Christ with the Father as imparting heavenly blessing, implies his Deity no less than any dogmatic statement could do; for it is surely impossible to conceive the apostle thus associating with the Godhead one whom he regarded as a mere human being.

The same form of benediction is found at the beginning of all St. Paul's Epistles, and there can be no doubt that its meaning is as given above. For, though here, in 1 and 2 Corinthians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, and Philemon, this collocation of words might allow the rendering, "Grace... from God, the Father of us and of the Lord Jesus Christ," yet in Galatians, 1 and 2 Timothy, and Titus, it is obviously inadmissible.
And even without these instances the true meaning would have been probable from ἡμῶν coming before Ἰησοῦ Ξριστοῦ. If the apostle had intended to express a common Fatherhood of God, he would surely not have written, "Our Father and Christ's," but rather, "Christ's and ours" (cf. John 20:17).

Gill's Exposition of the Entire Bible

To all that be in Rome,.... These words contain both the inscription of the epistle, and the apostle's usual salutation, as in all his epistles, The inscription of it is not to the Roman emperor; nor to the Roman senate, nor to all the inhabitants in Rome; but to all the saints there, whether rich or poor, bond or free, male or female, Jew or Gentile, without any distinction, being all one in Christ Jesus: and these are described as

beloved of God; not for any loveliness there was in them, nor because of any love in them to God, nor on account of their obedience and righteousness; but through the free favour and sovereign will and pleasure of God, who loved them before he called them, even from eternity, and will love them to eternity; which love of his is the source and spring of all the blessings of grace, and, among the rest, of the effectual calling: hence this character is set before the following one, .................



.

 

[brinny]

Re: Romans 1:7: that's profound that those very same words (the very same theme) was used by all three of these precious men of God....

that IS awesome, amigo.

 

[brinny]

Re: Romans 1:8: "First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world."

Wow, the "whole world" knew of their faith.....that's quite astounding, isn't it?

They all must'a been shinin' as bright as the sun on a hill, for all the world to see

Awesome!!!

Reminds me of this verse:

"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." ~Matthew 5:16

 

[LittleLambofJesus]

# 2168 Used 38 times in NT including 1 time in Revelation [11:17] and implies a form of "thanking/grateful".
This particular form used 10 times. 2 times in Gospels [Luke 18 and John 11]

1:8
Foremost indeed I am thanking/eucaristw <2168> (5719) to the God of me thru Jesus Christ over all of ye,
that the faith of ye is proclaimed in the whole world.

Textus Rec.) Romans 1:8 prwton men eucaristw tw qew mou dia ihsou cristou uper pantwn umwn oti h pistiV umwn kataggelletai en olw tw kosmw

Pulpit Commentary

Verses 8-17. - B. Introduction, in which the writer expresses his strong interest in the Roman Church, his long-cherished desire to visit it, and the grounds of this desire. Verse 8. - First, I thank my God through Jesus Christ for you all, that your faith is spoken of (rather, proclaimed) in the whole world. We observe here, as in other Epistles, St. Paul's way of beginning with complimentary language, and expression of thankfulness for the good he knew of in his readers. He thus intimates at the outset his own good feeling towards them, and predisposes them to take in good part any animadversions that may follow.
"The whole world" is not, of course, to be taken literally, but as a phrase denoting general notoriety. Similarly in 1 Thessalonians 1:8, ἐν παντὶ τόπῳ. Any considerable number of converts in so important a place as Rome would be likely to become notorious in all Christian circles, and even outside them might have already begun to attract attention. .........................................

Reve 11:17
saying "we are thanking/eucaristoumen <2168> (5719) to Thee Lord! the God, the Almighty, the One being and the One was.
That Thou hast taken the great power of Thee and Thou reign".



.

 

[LittleLambofJesus]

https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G3000&t=NKJV

# 3000 used 21 times in NT. 4 times in Gospels [Matt and Luke only] including 2 times in Revelation.
This form of it used 4 times [Acts, Romans, 2 Timothy]

1:9
For a witness of me is the God, to Whom I am devinely-serving/latreuw <3000> (5719) in the spirit of me in the Good-Message/Gospel of the Son of Him, how unceasingly ye I am doing
YLT: 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,

Romans 1:9
martuV gar mou estin o qeoV w latreuw en tw pneumati mou en tw euaggeliw tou uiou autou wV adialeiptwV mneian umwn poioumai

3000. latreuo from latris (a hired menial); to minister (to God), i.e. render religious homage:--serve, do the service, worship(-per).
to serve for hire, to serve, minister to, either to the gods or men and used alike of slaves and freemen
in the NT, to render religious service or homage, to worship
to perform sacred services, to offer gifts, to worship God in the observance of the rites instituted for his worship
of priests, to officiate, to discharge the sacred office

http://biblehub.com/romans/1-9.htm

Pulpit Commentary

Verse 9. - For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you in my prayers. A like solemn asseveration is made with a like intention (Philippians 1:8; cf. also 2 Corinthians 11:31). It expresses the writer's earnestness, and is in place for attestation of a fact known only to himself and God. The word λατρεύω, ("I serve"), when used in a religious sense, most usually denotes "worship," and specifically the priestly services of the temple (Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10).

St. Paul's λατρεία intended here is not ceremonial function, but a spiritual one (ἐν τῷ πνεύματί μου) - an inward devotion of himself to God's service in proclaiming and furthering "the gospel of his Son." A similar view of the essential λατρεία of Christians is found in Romans 12:1; Romans 15:16; Philippians 3:3; 2 Timothy 1:3; Hebrews 9:14.

The manner in which he served him was, as he says,

with my Spirit; either with the Spirit of God, which was given to him; or in a spiritual manner, in opposition to the carnal worship of the Jews;
internally, in opposition to bodily exercise only, and voluntarily, with his whole heart, soul, and spirit.




.

 

[brinny]

# 2168 Used 38 times in NT including 1 time in Revelation [11:17] and implies a form of "thanking/grateful".
This particular form used 10 times. 2 times in Gospels [Luke 18 and John 11]

1:8
Foremost indeed I am thanking/eucaristw <2168> (5719) to the God of me thru Jesus Christ over all of ye,
that the faith of ye is proclaimed in the whole world.

Textus Rec.) Romans 1:8 prwton men eucaristw tw qew mou dia ihsou cristou uper pantwn umwn oti h pistiV umwn kataggelletai en olw tw kosmw

Pulpit Commentary

Verses 8-17. - B. Introduction, in which the writer expresses his strong interest in the Roman Church, his long-cherished desire to visit it, and the grounds of this desire. Verse 8. - First, I thank my God through Jesus Christ for you all, that your faith is spoken of (rather, proclaimed) in the whole world. We observe here, as in other Epistles, St. Paul's way of beginning with complimentary language, and expression of thankfulness for the good he knew of in his readers. He thus intimates at the outset his own good feeling towards them, and predisposes them to take in good part any animadversions that may follow.
"The whole world" is not, of course, to be taken literally, but as a phrase denoting general notoriety. Similarly in 1 Thessalonians 1:8, ἐν παντὶ τόπῳ. Any considerable number of converts in so important a place as Rome would be likely to become notorious in all Christian circles, and even outside them might have already begun to attract attention. .........................................

Reve 11:17
saying "we are thanking/eucaristoumen <2168> (5719) to Thee Lord! the God, the Almighty, the One being and the One was.
That Thou hast taken the great power of Thee and Thou reign".



.

i love that about Paul....he was a humble and thankful man.....

 

[brinny]

https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G3000&t=NKJV

# 3000 used 21 times in NT. 4 times in Gospels [Matt and Luke only] including 2 times in Revelation.
This form of it used 4 times [Acts, Romans, 2 Timothy]

1:9
For a witness of me is the God, to Whom I am devinely-serving/latreuw <3000> (5719) in the spirit of me in the Good-Message/Gospel of the Son of Him, how unceasingly ye I am doing
YLT: 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,

Romans 1:9
martuV gar mou estin o qeoV w latreuw en tw pneumati mou en tw euaggeliw tou uiou autou wV adialeiptwV mneian umwn poioumai

3000. latreuo from latris (a hired menial); to minister (to God), i.e. render religious homage:--serve, do the service, worship(-per).
to serve for hire, to serve, minister to, either to the gods or men and used alike of slaves and freemen
in the NT, to render religious service or homage, to worship
to perform sacred services, to offer gifts, to worship God in the observance of the rites instituted for his worship
of priests, to officiate, to discharge the sacred office

http://biblehub.com/romans/1-9.htm

Pulpit Commentary

Verse 9. - For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make mention of you in my prayers. A like solemn asseveration is made with a like intention (Philippians 1:8; cf. also 2 Corinthians 11:31). It expresses the writer's earnestness, and is in place for attestation of a fact known only to himself and God. The word λατρεύω, ("I serve"), when used in a religious sense, most usually denotes "worship," and specifically the priestly services of the temple (Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10).

St. Paul's λατρεία intended here is not ceremonial function, but a spiritual one (ἐν τῷ πνεύματί μου) - an inward devotion of himself to God's service in proclaiming and furthering "the gospel of his Son." A similar view of the essential λατρεία of Christians is found in Romans 12:1; Romans 15:16; Philippians 3:3; 2 Timothy 1:3; Hebrews 9:14.

The manner in which he served him was, as he says,

with my Spirit; either with the Spirit of God, which was given to him; or in a spiritual manner, in opposition to the carnal worship of the Jews;
internally, in opposition to bodily exercise only, and voluntarily, with his whole heart, soul, and spirit.




.

Paul was a praying man....unceasingly praying for those he was charged with shepherding and nurturing in the Lord.....

Precious.

 

[brinny]

Romans 1:10
Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

Paul soooo wants to visit his beloved charges. He was a good shepherd of his flock, wasn't he? He's asking that if it's God's will that He enable Paul to visit and make it possible.