Rom 1:8. Your faith is spoken of in the whole world. Cf. for similar praises 1 Thess. 1:7-88 ; 2 Thess. 1:3-4; Eph.1:15-16, &c. But, spoken to the Romans, these words are specially significant. For first, as St. Leo says, "what nations anywhere could be ignorant of what Rome had learned?" Then the flourishing state of the Roman church here implied affords a probable indication of some great apostolate working at Rome. Whose that apostolate was we learn from Catholic tradition, of which tradition suffice it here to quote two witnesses. "Peter had preached there, but he (Paul) regarded his (Peter's) work as his own: so free was he from all envy" (St. Chrysostom in v. 8). "Since the great Peter had been the first to bring them the gospel, he of necessity added, to strengthen you: for he says, it is not a different teaching that I wish to bring you, but to strengthen the teaching already brought, and to water the plants already planted" (Theodoret in v. 11). Here St. Paul might have said (cf. 1 Cor. 3:6) : Peter has planted, I water. Lastly, these words are an honourable testimony, from the mouth of the Holy Ghost Himself, to the faith of that church which is by divine appointment the "mother and mistress of all churches."
Rom 1:9. In my spirit, that is, according to the grace given me.
A commemoration of you always in my prayers, Eph. 1:16; 1 Thess. 1:2; Phil. 1:4 ; 1 Tim. 2:1.
Rom 1:10. I may have a prosperous journey, εὐοδωθήσομαι, in coming. More simply and exactly, I may succeed in coming. The Greek word occurs, 1 Cor. 16:22; 3 John 2; Gen 39:3, 23; 2 Chron 13:12.
Rom 1:11, 13. I long to see you, and have been hindered hitherto, Cf. Rom 15:22-24.
Rom 1:14. I am a debtor. What had Paul received from Greeks and barbarians, that he should be in their debt? Nothing; but he had received of God the gratuitous graces of the apostolate to communicate to others (cf. 1 Corinthians 16:17; Matthew 25:26).
Rom 1:16. I am not ashamed of the gospel — a phrase that reads rather tame compared with that written a little before to the Galatians (6:14): God forbid that I should glory, save only in the cross of our Lord Jesus Christ. Unless we remember the wealth and glory of Rome, the city to which the Apostle wrote, and the honor paid to the Roman emperors, alive and dead, we cannot appreciate the contrast. Jesus Christ was a leader of another sort — the carpenter, the son of Mary (Mark 6:3), the crucified (Mark 16:6). The first step to glorying in such a Lord was not to be ashamed of Him in the high places of the earth. Blessed is he that shall not be scandalized in me (Matthew 11:6).
It is the power of God unto salvation (cf. 1 Corinthians 1:18, 23). The word of the cross... is the power of God. And Simon Magus’s admirers said of him (Acts 8:10): This man is the power of God.
To the Jew first and to the Greek. The word first has been questioned (cf. 2:12). But it is sufficiently explained by Acts 13:46 and 28:23, 28; besides what we read in this Epistle (3:1, 2; 9:4, 5). The Jew is the natural branch of the olive tree (11:17, 21), the elder brother of the prodigal (Luke 15:25–32).
Rom 1:17. The justice of God. Justice, in a general sense, is the observance of law (see Aristotle, Ethics, Book 5, Chapter 1, notes 12–14). It is also used of the vindication of law, either by the punishment of the transgressor — who is said to be “brought to justice” — or by his submission and pardon. From the latter use comes the theological phrase of the “justification” of a sinner. The justice of God is so called as coming from God and being recognized as God’s own. It is distinguished from the justice which is of the law (Philippians 3:8), of which we have an admirable example in the Pharisee who set himself before the Publican (Luke 18:11–12).
The justice of God is something coming from God to the sinner and resting on him and in him. It is no mere imputed justice. To declare just or righteous a man who still remained a sinner would simply be to tell a lie. To impute righteousness where righteousness was none would be at least to make a mistake. But God is truthful and unerring. There is therefore an intrinsic change wrought in the soul of him who is justified. That change is by the infusion of what theologians call sanctifying grace. Sanctifying grace, like the “light of glory” in heaven, to which it prepares the way, is much more than we mortals can describe in specific detail. One main element, however, of it — much insisted upon by St. Paul (e.g. 8:9–11) — is the indwelling of the Holy Ghost.
Is revealed from faith unto faith means that the justice of God, which comes of faith or has faith for its root, is revealed unto the faith, or for the belief, of believers (cf. 3:22).
The just man liveth by faith. See notes on Galatians 3:11.
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