Superscription (vv. 1, 2). Dr. Morison observes that the superscription is peerless for its wealth of theological idea.
1. Paul (IIaddos). 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 posi- tion as the friend and teacher of the Gentiles. The practice of adopting Gentile names may be traced through all the periods of Hebrew history.* 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 com- pliment to Sergius Paulus, the deputy of Cyprus. Dean How- son, 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
* See illustrations in Conybeare and Howson’s ‘‘ Life and Epistles of Paul,” ch. v.
2 WORD STUDIES IN THE NEW TESTAMENT. [Cu. L
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 (S00X0s). Lit., bond-servant or slave. Paul ap- plies the term to himself, Gal. ioL0se Philips se Litas) wand 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; Philem. 16.
On the other hand, believers belong to Christ by purchase (1 Cor. vi. 20; 1 Pet.i.18; Eph. i. 7), and own Him as ab- solute 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 in- dividuals, 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 dzmeted to the official sense.
Called to be an apostle («Aros amoaTodos). As the pre- vious phrase describes generally Paul’s relation to Christ, this expression indicates it specifically. ‘Called to be an apostle” (A. V. and Reyv.), signifies called to the office of an apostle.* 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 in- dicates that the writer was actually in the apostolate—a cadled apostle. Godet, “an apostle by way of call.”
Separated unto the gospel of God (adgwpicpévos eis evary- yédvov eov). Characterizing the preceding phrase more pre- cisely : definitely separated from the rest of mankind. Com-
* Wyclif has cleped, i.e., yclept. Jowett, called an apostle ; so Hodge. Ob- jectionable, because it might be construed as equivalent to named.
Cu. 1] THE EPISTLE TO THE ROMANS. 3
. pare Gal. i. 15, and “chosen vessel,” Acts ix. 15. The verb means “to mark of (a6) from others by a boundary (épos).” It is used of the final separation of the righteous from the wicked (Matt. xiii. 49; xxv. 32); of the separation of the dis- ciples 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 Saviour. The defining elements are added subsequently in vv. 8, 4. Not the preaching of the Gospel, but the message itself is meant. For Gospel, see on superscription of Matthew.