What is the meaning of Romans 1?

Introduction to Romans 1

Romans 1 stands as one of the most foundational chapters in all of Scripture, serving as the gateway to Paul’s masterful exposition of the gospel. This chapter lays the groundwork for understanding humanity’s universal need for salvation and God’s righteous response through the Messiah Yeshua. Written by the Apostle Paul around 57 CE, this opening chapter introduces themes that would revolutionize both Jewish and Gentile understanding of God’s redemptive plan.

The chapter opens with Paul’s powerful self-identification as a bond-servant of the Messiah Yeshua, called to be an apostle and set apart for the gospel. This introduction sets the tone for what becomes one of the most comprehensive theological treatises in the Bible, addressing the fundamental questions of human existence, sin, and salvation.

Context of Romans 1

Romans 1 serves as the foundation for what many scholars consider to be the most systematically argued presentation of the gospel in Scripture. Written to a mixed congregation of Jewish and Gentile believers in Rome, this chapter introduces Paul’s credentials and his eager desire to visit Rome, before transitioning into a sobering analysis of human sinfulness and the universal need for redemption.

Within the broader context of the letter, this chapter establishes several key themes that Paul will develop throughout Romans: the power of the gospel, the righteousness of God revealed through faith, and the universal human predicament of sin. These themes are carefully woven together to demonstrate why both Jews and Gentiles need the gospel, setting up Paul’s extended argument about salvation through faith in Chapters 3-8.

The historical context is equally significant. Rome was the center of the known world, and its Jewish community had recently returned after Emperor Claudius’s expulsion order was lifted. This created unique tensions within the Roman church between Jewish and Gentile believers, which Paul addresses throughout the letter. The philosophical and moral climate of Rome also provides the backdrop for Paul’s discussion of human depravity in the latter part of the chapter.

Ancient Key Word Study

• εὐαγγέλιον (euangelion) – “Gospel” (v.1,16): This term, derived from εὖ (good) and ἀγγελία (message), was originally used in the context of announcing military victories or imperial proclamations. Paul deliberately repurposes this term to describe God’s victory over sin and death through the Messiah, emphasizing its power (δύναμις) to save.
• δοῦλος (doulos) – “Bond-servant” (v.1): More than just a servant, this term denoted complete devotion and ownership. In the Septuagint, it was used to translate the Hebrew עֶבֶד (eved), a title of honor given to Moses and other prophets. Paul’s use emphasizes both his humility and authority as God’s representative.
• κλητὸς (klētos) – “Called” (v.1,6,7): This word carries the sense of divine appointment and purpose. In the Septuagint, it often translated the Hebrew קָרָא (qara), emphasizing God’s sovereign choice in selecting individuals for His service.
• ἀποστολή (apostolē) – “Apostleship” (v.5): This term combines the ideas of being sent with authority and representing the sender. It shares roots with the Hebrew concept of שָׁלִיחַ (shaliach), a legal representative with full authority to act on behalf of the sender.
• πίστις (pistis) – “Faith” (v.5,8,17): More than mere belief, this term encompasses faithfulness, trust, and commitment. In Hebrew thought (אֱמוּנָה – emunah), it includes both belief and action, explaining why Paul speaks of the “obedience of faith.”
• ὀργὴ (orgē) – “Wrath” (v.18): Unlike human anger, this term when applied to God describes His holy and righteous response to sin. It corresponds to the Hebrew אַף (af), depicting not emotional rage but judicial displeasure.
• ἀσέβεια (asebeia) – “Ungodliness” (v.18): This term describes a fundamental orientation away from God, similar to the Hebrew רֶשַׁע (resha). It’s more than just wrong actions; it’s a rejection of God’s rightful place in one’s life.
• ἀλήθεια (alētheia) – “Truth” (v.18,25): In Greek thought, this meant “reality” or “that which is not hidden.” In Hebrew thought (אֱמֶת – emet), it carried connotations of reliability and faithfulness, making it a perfect description of God’s character and revelation.
• δικαιοσύνη (dikaiosynē) – “Righteousness” (v.17): This crucial term encompasses both legal rightstanding and ethical character. It parallels the Hebrew צְדָקָה (tzedakah), which includes both justice and covenant faithfulness.

Compare & Contrast

• Verse 1: Paul’s self-identification as “δοῦλος Χριστοῦ Ἰησοῦ” (servant of Messiah Yeshua) rather than using his rabbinic credentials was deliberate. While he could have emphasized his training under Gamaliel, he chose to highlight his submission to the Messiah, establishing his authority on a new covenant basis.
• Verse 3-4: The phrase “κατὰ σάρκα… κατὰ πνεῦμα” (according to flesh… according to spirit) creates a powerful contrast. Paul could have simply stated Yeshua’s credentials but chose this parallel structure to emphasize both His human and divine nature, echoing ancient Jewish expectations of the Messiah.
• Verse 16: The declaration “οὐ γὰρ ἐπαισχύνομαι” (I am not ashamed) was particularly potent in the Roman context. Paul could have used a positive statement but chose this negative construction to confront the cultural contempt for a crucified Messiah head-on.
• Verse 17: The phrase “ἐκ πίστεως εἰς πίστιν” (from faith to faith) uses a Hebrew idiom suggesting completeness. Paul could have simply said “by faith” but chose this construction to emphasize the all-encompassing nature of faith in God’s plan.
• Verse 20: The term “ἀναπολογήτους” (without excuse) is a legal term Paul employs rather than a simpler word for guilt. This choice emphasizes the courtroom nature of humanity’s condition before God.
• Verse 23: The contrast between “ἄφθαρτος” (incorruptible) and “φθαρτός” (corruptible) deliberately echoes Psalm 106:20, showing how idolatry repeats throughout human history.
• Verse 25: The phrase “παρὰ τὸν κτίσαντα” (rather than the Creator) uses a comparison construction that emphasizes the absurdity of choosing creation over Creator.

Romans 1 Unique Insights

The chapter contains several layers of meaning that would have resonated deeply with both Jewish and Gentile audiences. The phrase “from faith to faith” (ἐκ πίστεως εἰς πίστιν) in verse 17 has generated much rabbinical discussion. Some early Jewish believers saw this as an allusion to the progression from the faith of Abraham to the faith of the Messiah, while others interpreted it as the growth from initial to mature faith.

The early church father Chrysostom noted that Paul’s description of natural revelation in verses 19-20 parallels ancient Jewish wisdom literature, particularly the Wisdom of Solomon. This connection suggests Paul was engaging with contemporary Jewish thought while extending its implications to encompass all humanity. The concept of God’s invisible attributes being visible through creation (verse 20) reflects both Greek philosophical ideas about the logos and Jewish understanding of God’s wisdom in creation.

The chapter’s structure follows a pattern found in ancient Jewish legal documents, moving from identification of the author’s credentials (verses 1-7) to thanksgiving (verses 8-15) to the main argument (verses 16-32). This format would have given the letter additional authority in both Jewish and Roman legal contexts.

The description of humanity’s descent into sin (verses 21-32) follows a pattern similar to ancient Jewish interpretations of Genesis 3-11, showing how the fall of Adam continues to replicate itself in human history. The early rabbis saw in this pattern a confirmation of the yetzer hara (evil inclination) doctrine.

Romans 1 Connections to Yeshua

The chapter’s opening declaration of Yeshua as both “seed of David according to the flesh” and “Son of God with power” presents a masterful synthesis of Jewish messianic expectations. This dual nature of the Messiah fulfills prophecies like Isaiah 9:6-7 and Psalm 2, showing how Yeshua uniquely embodies both the human and divine aspects of messianic prophecy.

The gospel’s power to save “first for the Jew, then for the Gentile” (verse 16) reflects Yeshua’s own ministry pattern and the early church’s mission strategy. This order wasn’t mere chronological preference but reflected God’s covenant faithfulness and the Messiah’s role in fulfilling promises to both Israel and the nations, as prophesied in Isaiah 49:6.

Romans 1 Scriptural Echoes

Romans 1 resonates with numerous Old Testament themes and passages. The concept of God’s righteousness being revealed (verse 17) echoes Isaiah 56:1 and Psalm 98:2. The quotation “The righteous shall live by faith” comes from Habakkuk 2:4, a crucial text for understanding faith’s role in salvation.

The description of humanity’s rejection of God and subsequent moral decline parallels the Torah’s accounts of humanity’s fall (Genesis 3) and the flood narrative (Genesis 6). The emphasis on God’s revelation through creation echoes Psalm 19 and wisdom literature like Proverbs.

Paul’s discussion of idolatry and its consequences draws heavily from prophetic literature, particularly Jeremiah 2 and Isaiah 44. The concept of God “giving over” sinful humanity reflects similar language in Psalm 81:12.

Romans 1 Devotional

Romans 1 challenges us to examine our own response to God’s revelation. Like the ancient Romans, we live in a world full of competing ideologies and moral systems. The chapter reminds us that God has made Himself known – the question is how we respond to that knowledge.

The gospel’s power to save remains as relevant today as it was in Paul’s time. In a world that often seems to be following the downward spiral described in verses 21-32, we’re called to be “not ashamed of the gospel.” This requires courage, conviction, and compassion – recognizing our own need for grace while boldly sharing God’s truth with others.

Consider reflecting on these questions: How has God revealed Himself in your life? Are there areas where you’ve suppressed truth in favor of convenience? How can you more fully embrace and share the gospel’s power? Remember, the same gospel that transformed the Roman world continues to transform lives today.

Did You Know

• The Greek word for “gospel” (εὐαγγέλιον) was commonly used in Roman imperial propaganda to announce victories or the emperor’s birthday. Paul boldly repurposed this term to proclaim a different kind of victory – God’s triumph over sin and death.
• The phrase “separated unto the gospel” (verse 1) uses language from the Hebrew priesthood, suggesting Paul saw his apostolic ministry as a new kind of priestly service.
• The expression “obedience of faith” (verse 5) reflects a Hebrew concept where faith and obedience are two sides of the same coin, unlike the Greek tendency to separate belief from action.
• Paul’s description of same-sex behavior uses terminology from Greek philosophical discussions about “natural law,” engaging with Hellenistic moral philosophy while grounding his argument in biblical truth.
• The threefold repetition of “God gave them over” (verses 24, 26, 28) follows a pattern in Hebrew prophecy where threefold repetition indicates completeness or finality.
• The list of vices in verses 29-31 contains twenty-one items in Greek, a number symbolizing completeness (3×7) in Hebrew numerology.
• The word “power” (δύναμις) in verse 16 is the root of our word “dynamite,” though Paul’s meaning was more about ongoing effectiveness than explosive force.
• The phrase “from faith to faith” (verse 17) uses a Hebrew idiom similar to “from strength to strength” in Psalm 84:7, suggesting progressive growth.
• The term “without excuse” (verse 20) was a technical legal term in Roman law, suggesting Paul was drawing on legal concepts his readers would recognize.