1Paul, a servant of Christ Jesus, called to be an apostle, and set apart for the gospel of God—
2the gospel He promised beforehand through His prophets in the Holy Scriptures,
3regarding His Son, who was a descendant of David according to the flesh,
4and who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord.
5Through Him and on behalf of His name, we received grace and apostleship to call all those among the Gentiles to the obedience that comes from faith.
6And you also are among those who are called to belong to Jesus Christ.
7To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ.
8First, I thank my God through Jesus Christ for all of you, because your faith is being proclaimed all over the world.
9God, whom I serve with my spirit in preaching the gospel of His Son, is my witness how constantly I remember you
10in my prayers at all times, asking that now at last by God’s will I may succeed in coming to you.
11For I long to see you so that I may impart to you some spiritual gift to strengthen you,
12that is, that you and I may be mutually encouraged by each other’s faith.
13I do not want you to be unaware, brothers, how often I planned to come to you (but have been prevented from visiting until now), in order that I might have a harvest among you, just as I have had among the other Gentiles.
14I am obligated both to Greeks and non-Greeks, both to the wise and the foolish.
15That is why I am so eager to preach the gospel also to you who are in Rome.
16I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek.
17For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”
18The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness.
19For what may be known about God is plain to them, because God has made it plain to them.
20For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse.
21For although they knew God, they neither glorified Him as God nor gave thanks to Him, but they became futile in their thinking and darkened in their foolish hearts.
22Although they claimed to be wise, they became fools,
23and exchanged the glory of the immortal God for images of mortal man and birds and animals and reptiles.
24Therefore God gave them over in the desires of their hearts to impurity for the dishonoring of their bodies with one another.
25They exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is forever worthy of praise! Amen.
26For this reason God gave them over to dishonorable passions. Even their women exchanged natural relations for unnatural ones.
27Likewise, the men abandoned natural relations with women and burned with lust for one another. Men committed indecent acts with other men and received in themselves the due penalty for their error.
28Furthermore, since they did not see fit to acknowledge God, He gave them up to a depraved mind, to do what ought not to be done.
29They have become filled with every kind of wickedness, evil, greed, and depravity. They are full of envy, murder, strife, deceit, and malice. They are gossips,
30slanderers, God-haters, insolent, arrogant, and boastful. They invent new forms of evil; they disobey their parents.
31They are senseless, faithless, heartless, merciless.
32Although they know God’s righteous decree that those who do such things are worthy of death, they not only continue to do these things, but also approve of those who practice them.
Romans 1 Verse Notes
Rom 1:2
Paul's Affirmation of Jesus as Fulfillment of Scripture
The Apostle Paul explicitly states that God promised the gospel of Christ through the prophets. He also asserts that Christ's death for sins and resurrection occurred "in accordance with the scriptures," indicating his belief that Jesus' life and saving acts were foretold in the Old Testament.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 3: The Gospel in a Nutshell | Jesus as the “Fulfillment of Scripture” · watch the clip
Rom 1:3-4
Paul's creedal statement on Jesus' adoption at resurrection
In Romans 1:3-4, Paul quotes an early Christian creedal fragment that describes Jesus as a descendant of David according to the flesh, who was appointed the Son of God in power at the resurrection. This passage suggests an early belief in Jesus' adoption to divine sonship at his resurrection.
Summarized by AI · Earliest Christian Heresies · Lecture 4: The Ebionites · watch the clip
Romans 1:3-4 and the Resurrection as Divine Sonship
Paul's letter to the Romans, specifically 1:3-4, contains an early creedal statement indicating that Jesus, descended from David according to the flesh, was 'declared' or 'established' as the Son of God at his resurrection. This suggests that for early Christians, the resurrection was the pivotal moment when Jesus' divine status was recognized.
Summarized by AI · Jesus the (Actual) Son of Joseph: Evidence from the New Testament Itself · Lecture 2: The Growth of the Virgin Birth Tradition · watch the clip
Progression of Jesus' Divine Status in Gospels
The New Testament shows a theological progression in understanding Jesus' divine status: initially at the resurrection (Romans, Acts), then at his baptism (Luke 3:22 variant, Mark), then at his conception/birth (Luke 1:35, Matthew), and finally as preexistent Word incarnate (John 1:1-18). The virgin birth tradition fits into this trajectory as a later development, not the earliest belief.
Summarized by AI · Jesus the (Actual) Son of Joseph: Evidence from the New Testament Itself · Lecture 2: The Growth of the Virgin Birth Tradition · watch the clip
Jesus' identity as Son of God is declared by resurrection
New Testament texts, such as Romans 1:3-4, support the idea that Jesus' identity as the Son of God was powerfully declared through his resurrection from the dead. This aligns with the 'Messianic Secret' theory, suggesting that early Christians understood Jesus' messiahship primarily in light of his post-resurrection status.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 13: Why is Jesus So Secretive in Mark? · watch the clip
Jesus' Dual Nature: Descended from David and Son of God
Paul's letter to the Romans introduces Jesus as both a descendant of David according to the flesh, fulfilling messianic expectations, and as the Son of God according to the spirit, declared with power through his resurrection. This establishes a dual nature for Jesus from the outset.
Summarized by AI · Bart D. Ehrman · YouTube · What Is Docetism? Did Early Christians Think Jesus Only Seemed Human? · watch the clip
Belief in Jesus' Resurrection and Divinity
The belief in Jesus' resurrection and subsequent exaltation to a divine being appears to have formed very soon after his death among his earliest followers. This belief had immediate implications, leading them to understand Jesus as a different kind of Messiah, not a political leader, but one whose death brought salvation. In the ancient world, being taken up to heaven was understood as becoming a divine being, which explains how his followers, despite having known him as a human, came to view him as divine.
Summarized by AI · Bart D. Ehrman · YouTube · Christianity One Year After Jesus · watch the clip
Jesus' exaltation at the resurrection in Romans 1:3-4
Paul's letter to the Romans, specifically Romans 1:3-4, quotes an early Christian creed stating that Jesus, descended from David according to the flesh, was 'declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead.' This suggests an early view where Jesus was exalted to divine status at his resurrection, made the Son of God by the Holy Spirit.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus�� Disciples Think He Was God? · watch the clip
Rom 1:3
Jesus' Davidic lineage
Paul believed that Jesus descended from the line of David according to the flesh, connecting him to the messianic expectations of Judaism. This lineage was important for establishing Jesus' claim as the Messiah.
Summarized by AI · Did Jesus Really Exist? Evidence That Even Atheist Historians Accept · Lecture 1: Jesus in History · watch the clip
Jesus was Jewish and of David's line
Paul indicates Jesus' Jewish identity by stating he was "born under the law" (Galatians 4:4) and from "the seed of David" (Romans 1:3). This aligns with the Jewish expectation that the Messiah would be a descendant of King David.
Summarized by AI · Paul and Jesus: The Great Divide · Lecture 7: What Did Paul Know About Jesus? · watch the clip
Jesus's Davidic Descent as an Early Belief
Paul's letter to the Romans states that Jesus was 'of the seed of David according to the flesh,' suggesting this was a pre-Pauline formula. This tradition is strongly emphasized in Matthew and Luke's birth narratives and is also present in Mark's account of the triumphal entry, indicating its early and widespread acceptance.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 2: Was There a "Gospel" Before the Gospels? · watch the clip
Bethlehem Birth and Davidic Descent
Both Matthew and Luke agree that Jesus was born in Bethlehem and emphasize his descent from David. This shared focus on Bethlehem as the city of David's birth fulfills prophetic expectations and highlights Jesus' royal lineage, a theme also present in earlier Christian tradition.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 7: Why Are Matthew's and Luke's Birth Narratives So Different? · watch the clip
Paul's Limited Interest in Jesus' Birth
Paul's letters, which predate the Gospels, show little interest in the details of Jesus' birth. In Galatians, Paul only mentions that Jesus was "born of a woman," and while he notes Jesus' descent from David, he does not connect this to Bethlehem or other birth narratives, indicating these details were not central to early Christian understanding.
Summarized by AI · Bart D. Ehrman · YouTube · Consensus Scholarship and the Life of Jesus · watch the clip
Rom 1:8
Romans: Paul writes ahead to a church he did not found
Mendez says Paul writes Romans from Corinth, sending Phoebe, a deaconess at Cenchreae, and mentioning Erastus the city treasurer, whose name may match a Corinthian inscription. Because Paul did not found the Roman church, he writes warmly (Romans 1:8), and perhaps because they do not know him he lays out his theology at length, with 1:16, not ashamed of the gospel, as the thesis: salvation for Jew and Greek alike. He announces in 15:24-25 a trip to Jerusalem and then Spain, and in chapters 12 to 15 urges respect for authorities and for one another over food and observances.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 19: Paul’s Churches | Inventing Christian Communities · watch the clip
Rom 1:13
Peter's Mission to Jews and Roman Church Demographics
Paul's letters indicate that Peter was a missionary primarily to Jews, while Paul was sent to Gentiles. When Paul writes to the Romans, he explicitly states in chapter 1 that the church members are Gentiles. This demographic composition of the Roman church, being largely Gentile, makes it unlikely that Peter, a missionary to Jews, founded it, especially since Paul gives no indication of a large Jewish community converted by Peter.
Summarized by AI · Bart D. Ehrman · YouTube · Did Peter Really Found the Church in Rome? · watch the clip
Rom 1:16
Paul's Missionary Strategy: Jew First, Then Gentile
Paul's missionary journeys, as depicted in Acts 13-14, consistently follow a strategy of first preaching in Jewish synagogues. This approach aligns with the principle that the message of salvation is 'to the Jew first and also to the Greek.' When met with rejection from Jewish communities, Paul and Barnabas then turn to the Gentiles, who often receive the message enthusiastically, leading to significant conversions.
Summarized by AI · The Genius of the Acts of the Apostles · Lecture 4: The Gentile Mission · watch the clip
Romans: Paul writes ahead to a church he did not found
Mendez says Paul writes Romans from Corinth, sending Phoebe, a deaconess at Cenchreae, and mentioning Erastus the city treasurer, whose name may match a Corinthian inscription. Because Paul did not found the Roman church, he writes warmly (Romans 1:8), and perhaps because they do not know him he lays out his theology at length, with 1:16, not ashamed of the gospel, as the thesis: salvation for Jew and Greek alike. He announces in 15:24-25 a trip to Jerusalem and then Spain, and in chapters 12 to 15 urges respect for authorities and for one another over food and observances.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 19: Paul’s Churches | Inventing Christian Communities · watch the clip
Paul's Apocalyptic Expectations
Paul's understanding of salvation is deeply rooted in apocalyptic expectations, as evidenced in 1 Corinthians 15. He anticipates a coming kingdom, a great judgment, and the transformation of human bodies into spiritual bodies, reflecting a future-oriented eschatology.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 20: Collecting Paul’s Letters · watch the clip
Rom 1:18
Gentile Idolatry and Passionate Indulgence
Paul, in Romans 1, details stereotypes about Gentiles, portraying them as people who succumb to their passions. He claims they worship creatures instead of the creator, which is the first example he gives of their misguided behavior. This sets the stage for his broader critique of their lifestyle.
Summarized by AI · Bart D. Ehrman · YouTube · Does the New Testament Condemn Homosexuality? · watch the clip
Judgment and Destruction in the New Testament
The New Testament, including Jesus' teachings and Paul's writings, does affirm God's wrath and judgment. Jesus urged repentance to avoid coming destruction, believing in a future where the unrighteous would be destroyed, not eternally tormented. Paul also speaks of God's wrath being manifest due to disobedience. However, this destruction is typically depicted as annihilation rather than the prolonged torture and suffering detailed in Revelation.
Summarized by AI · Bart D. Ehrman · YouTube · Is the God of Revelation the Same as the God of Jesus? · watch the clip
Rom 1:24
Degrading Passions and Body Violation
Paul refers to these acts as 'degrading passions,' meaning that individuals are violating their bodies by succumbing to any passion. The issue is not specifically the nature of the sexual act itself, but rather the broader concept of giving in to earthly desires instead of exercising self-control and focusing on spiritual matters.
Summarized by AI · Bart D. Ehrman · YouTube · Does the New Testament Condemn Homosexuality? · watch the clip
Rom 1:25
Idolatry as the Primary Gentile Transgression
In Romans 1, Paul's initial and primary criticism of Gentiles is their idolatry, specifically that they 'exchanged the truth about God for a lie and worshiped and served the creature rather than the creator.' This act of false worship is presented as the foundational error from which other 'degrading passions' stem.
Summarized by AI · Bart D. Ehrman · YouTube · Does the New Testament Condemn Homosexuality? · watch the clip
Rom 1:26-27
Same-Sex Relations as Gentile Passionate Indulgence
Paul includes sex between women and sex between men as examples of Gentiles giving in to their passions excessively. This is presented as one item in a list of behaviors that he considers characteristic of Gentiles who fail to control their earthly instincts and desires.
Summarized by AI · Bart D. Ehrman · YouTube · Does the New Testament Condemn Homosexuality? · watch the clip
Paul's General Disapproval of Sex
Paul's stance is generally against sex, not just same-sex relations. He advocates for celibacy, suggesting that people should strive to be like him, unmarried and free from sexual concerns. He views all sexual activity, including procreative sex, as a distraction from focusing on the coming kingdom.
Summarized by AI · Bart D. Ehrman · YouTube · Does the New Testament Condemn Homosexuality? · watch the clip