Romans 1

Romans 1:1

Festus declared Paul’s cause unto the king. He did this for advice. He was really perplexed. He had just come into the province of Judea, and was not acquainted with Jewish customs. He could see nothing wrong in Paul, but the Jewish rulers accused him so vehemently that he was not sure that he understood the case. King Agrippa was a Jew by birth, would understand the real difference between Paul and the Sanhedrin, and could aid Festus to formulate the charges that must be sent to Rome when Paul was sent to appear before Caesar’s tribunal.

Romans 1:6

Their own religion. The Jewish religion.

Romans 1:8

Unto the hearing of Augustus. One of the titles of the Roman emperor. He was styled “Caesar”, “Augustus”, and “Imperator”, from whence the word “emperor”.

Romans 1:10

On the morrow, when Agrippa was come, and Bernice, with great pomp. The account reads like that of an eyewitness, as it doubtless is. The gathering of a king, a princess, a great Roman representative of Caesar, with their splendid retinues, heralds, lictors, and men at arms, as well as the great officers of the Roman army and chief men of Caesarea, was a sight well calculated to leave a profound impression. Then “Paul was brought forth” before this splendid array of royalty and power.

Romans 1:11

Festus said. He introduces the cause by a short explanation: (1) Ye see this man; (2) the Jews declare that he ought not to live; (3) I have found nothing worthy of death; (4) he had appealed to Augustus; (5) I have nothing certain to write in the way of charges (6) perhaps thou, O Agrippa, canst help me out of this difficulty.

Romans 1:13

My lord. The emperor.

Romans 1:16

Paul’s Address Before King Agrippa SUMMARY OF ACTS 26: Agrippa’s Knowledge of the Law and the Jews. Paul’s Early Career. The Great Doctrine of the Resurrection. His Hatred of Christ. The Manifestation of the Risen Lord to Paul Near Damascus. Paul’s Preaching of the Suffering Christ. The Interruption of Festus and the Reply. Paul’s Personal Appeal to Agrippa. The Decision That Paul Had Done Nothing Worthy of Bonds. Then Agrippa said unto Paul. Not Agrippa, but Festus had the authority in the province, but this meeting was arranged in order that Agrippa might investigate the case and assist Festus in formulating the charges. See Acts 25:26,27. Hence the king calls upon Paul to speak. Thou art permitted to speak for thyself. This great occasion (Acts 25:23) gave Paul a great opportunity. Instead of using it to defend himself, he preached the gospel to that great audience. His address (Acts 26:2-23) is a masterpiece.

Romans 1:17

I think myself happy, king Agrippa. Agrippa had been brought up in the Jewish religion, professed to be a steadfast guardian of the temple, and hence was well versed in all the Jewish customs. He was therefore competent to be a judge of an accusation of treason to the religion and law of their forefathers. Paul felt it a privilege to defend himself before one who was prepared to decide whether his preaching was contrary to Moses and the prophets, or, on the other hand, a fulfillment of them.

Romans 1:19

My manner of life from my youth. He appeals to his life to show that it had been consistent with the law.

Romans 1:20

I lived a Pharisee. The Jews all knew that he had been educated and had lived a Pharisee, the strictest of Jewish sects.

Romans 1:21

Judged for the hope of the promise made of God unto the fathers. It was not because of a departure from the faith of his fathers that he was accused. That glorious promise, running through all the Jewish Scriptures, was that the Messiah should come. For examples of the promise, see Genesis 22:18 49:10 Deuteronomy 18:15-19 Isaiah 9:6,7. Paul not only believed in Moses and the prophets, but believed that the promise God made to them was fulfilled.

Romans 1:22

Unto [which] promise. This promise was the hope of Israel. The twelve tribes, in their constant, never-ending service of God, were simulated by the hope that they would enjoy the fulfillment of the promise. Our twelve tribes. Paul, like James (James 1:1), speaks of the twelve tribes as having the same glorious hope. Since the Captivity, the tribal existence of the ten northern tribes had not been preserved, but descendants of all the tribes were mingled in the Jewish nation. Paul was of the tribe of Benjamin (Philippians 3:5), John the Baptist of Levi (Lu 1:5), Joseph and Mary of Judah (Matthew 1:20 Lu 1:32 Romans 1:3), Anna of the tribe of Asher (Lu 2:36).

Romans 1:23

Why should it be thought a thing incredible with you? This hope of Israel involved the resurrection of Christ. This Moses and the prophets taught. His countrymen accepted Moses and the prophets, but denied the resurrection as a thing incredible. It was for this hope’s sake, of a risen Redeemer, that he was called in question. There was no doubt much said which our record does not preserve, as we have only the outlines of addresses.

Romans 1:24

I verily thought with myself. Next, in order to show his zeal for Judaism, he describes his course as a persecutor. He was thoroughly conscientious then in opposing Christ. For his course as a persecutor, see Acts 7:58 9:1,2 22:4

Romans 1:25

I gave my voice against [them]. “My vote” (Revised Version). This has been held to indicate that he was a member of the Sanhedrin. This would hardly be doubted were it not that tradition declares that the members of the Sanhedrin had to be married and fathers of a family. Hence, some have held that Paul was a member of some lesser court appointed by the Sanhedrin to try the Christians.

Romans 1:26

I punished them oft in every synagogue. “In all the synagogues” (Revised Version). Scourging was a not uncommon punishment in the synagogue (Matthew 10:17 23:34). Compelled [them] to blaspheme. Terrified them into denying Jesus. Exceedingly mad. Raging, even fanatical. That he was a terrible persecutor cannot be doubted from his own account. Even unto foreign cities. Of these Damascus was one (Acts 9:2).

Romans 1:27

As I went to Damascus. Compare Acts 9:1-2. This is the third account of Paul’s conversion, the first being in Acts 9:3-18, and the second in Acts 22:4-16. There are a few new details given here: (1) The over-powering glory of the Lord is specially dwelt upon here; (2) we are here told that the voice heard was in the “Hebrew language” (he was now speaking Greek to King Agrippa).

Romans 1:29

In the Hebrew language. This fact that he here states is remarkable. Bengal says: ``The Hebrew tongue, Christ’s language when on earth; his language, too, when he spoke from heaven.’’ It was in the Aramaic, a Hebrew dialect, that the Savior taught when on earth, and it is a significant circumstance that Paul heard his voice in the same tongue to which Peter, James and John had listened. Not only is this true, but critics hold that the Hebraisms are so prominent in the Book of Revelation as to indicate that the revelations there recorded were made in Hebrew, and afterward translated by John into Greek. See Howson on “Acts”, p. 546. It is hard for thee to kick against the goad. The proverb is here added (Acts 9:5).

Romans 1:31

I have appeared unto thee for this purpose. The mission of Paul to the Gentiles is described as being a part of the Lord’s communication. In order that he might be a minister and a witness. It was needful that the apostle of the Gentiles should see Christ. He must be a witness that the Lord had risen. He was chosen for this work before conversion, because he was honest, deeply conscientious, and possessed the great qualities that were needful to fit him for the most important work ever assigned to man.