παυλος 3972 N-NSM δουλος 1401 N-NSM ιησου 2424 N-GSM χριστου 5547 N-GSM κλητος 2822 A-NSM αποστολος 652 N-NSM αφωρισμενος 873 5772 V-RPP-NSM εις 1519 PREP ευαγγελιον 2098 N-ASN θεου 2316 N-GSM
Vincent's NT Word Studies
1. Paul (Paulov). A transcript for the Latin paulus or paullus, meaning little. It was a favorite name among the Cilicians, and the nearest approach in sound to the Hebrew Saul. According to some, both names were borne by him in his childhood, Paulus being the one by which he was known among the Gentiles, and which was subsequently assumed by him to the exclusion of the other, in order to indicate his position as the friend and teacher of the Gentiles. The practice of adopting Gentile names may be traced through all the periods of Hebrew history. 12 Double names also, national and foreign, often occur in combination, as Belteshazzar-Daniel; Esther-Hadasa; thus Saul-Paulus.Others find in the name an expression of humility, according to Paul's declaration that he was "the least of the apostles" (1 Cor. xv. 9). Others, an allusion to his diminutive stature; and others again think that he assumed the name out of compliment to Sergius Paulus, the deputy of Cyprus. Dean Howson, while rejecting this explanation, remarks: "We cannot believe it accidental that the words 'who is also called Paul,' occur at this particular point of the inspired narrative. The heathen name rises to the surface at the moment when St. Paul visibly enters on his office as the apostle of the heathen. The Roman name is stereotyped at the moment when he converts the Roman governor."
A servant (doulov). Lit., bond-servant or slave. Paul applies the term to himself, Gal. i. 10; Philip. i. 1; Tit. i. 1; and frequently to express the relation of believers to Christ. The word involves the ideas of belonging to a master, and of service as a slave. The former is emphasized in Paul's use of the term, since Christian service, in his view, has no element of servility, but is the expression of love and of free choice. From this stand-point the idea of service coheres with those of freedom and of sonship. Compare 1 Cor. vii. 22; Gal. iv. 7; Eph. vi. 6; Philemon 16.
On the other hand, believers belong to Christ by purchase (1 Corinthians vi. 20; 1 Pet. i. 18; Eph. i. 7), and own Him as absolute Master. It is a question whether the word contains any reference to official position. In favor of this it may be said that when employed in connection with the names of individuals, it is always applied to those who have some special work as teachers or ministers, and that most of such instances occur in the opening salutations of the apostolic letters. The meaning, in any case, must not be limited to the official sense.
Called to be an apostle (klhtov apostolov). As the previous phrase describes generally Paul's relation to Christ, this expression indicates it specifically. "Called to be an apostle" (A.V. and Rev.), signifies called to the office of an apostle. 13 Yet, as Dr. Morison observes, there is an ambiguity in the rendering, since he who is simply called to be an apostle may have his apostleship as yet only in the future. The Greek indicates that the writer was actually in the apostolate - a called apostle. Godet, "an apostle by way of call."
Separated unto the gospel of God (ajfwrismenov eijv eujaggelion Qeou). Characterizing the preceding phrase more precisely: definitely separated from the rest of mankind. Compare Gal. i. 15, and "chosen vessel," Acts ix. 15. The verb means "to mark off (apo) from others by a boundary (orov)." It is used of the final separation of the righteous from the wicked (Matt. xiii. 49; xxv. 32); of the separation of the disciples from the world (Luke vi. 22); and of the setting apart of apostles to special functions (Acts xiii. 2). Gospel is an exception to the almost invariable usage, in being without the article (compare Apoc. xiv. 6); since Paul considers the Gospel rather as to its quality - good news from God - than as the definite proclamation of Jesus Christ as a Savior. The defining elements are added subsequently in vers. 3, 4. Not the preaching of the Gospel, but; the message itself is meant. For Gospel, see on superscription of Matthew.
Robertson's NT Word Studies
1:1 {To the Romans} (pros rwmaious). this is the title in Aleph A B C, our oldest Greek MSS. for the epistle. We do not know whether Paul gave any title at all. Later MSS. add other words up to the Textus Receptus: The epistle of Paul to the Romans. The epistle is put first in the MSS. because it is the most important of Paul's Epistles.
{Paul} (Paulos). Roman name (Paulus). See on Ac 13:9 for the origin of this name by the side of Saul. {Servant} (doulos). Bond-slave of Jesus Christ (or Christ Jesus as some MSS. give it and as is the rule in the later Epistles) for the first time in the Epistles in the opening sentence, though the phrase already in #Ga 1:10. Recurs in #Php 1:1 and desmios (bondsman) in #Phm 1:1. {Called to be an apostle} (kletos apostolos). An apostle by vocation (Denney) as in #1Co 1:1. In #Ga 1:1 kletos is not used, but the rest of the verse has the same idea. {Separated} (aph"rismenos). Perfect passive participle of aforizw for which verb see on Ga 1:15. Paul is a spiritual Pharisee (etymologically), separated not to the oral tradition, but to God's gospel, a chosen vessel (#Ac 9:15). By man also (#Ac 13:2). Many of Paul's characteristic words like euaggelion have been already discussed in the previous Epistles that will call for little comment from now on.
