|New International Version (©2011)|
and who through the Spirit of holiness was appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord.
New Living Translation (©2007)
and he was shown to be the Son of God when he was raised from the dead by the power of the Holy Spirit. He is Jesus Christ our Lord.
English Standard Version (©2001)
and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,
New American Standard Bible (©1995)
who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord,
King James Bible (Cambridge Ed.)
And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
Holman Christian Standard Bible (©2009)
and who has been declared to be the powerful Son of God by the resurrection from the dead according to the Spirit of holiness.
International Standard Version (©2012)
and was declared by the resurrection from the dead to be the powerful Son of God according to the spirit of holiness—Jesus the Messiah, our Lord.
NET Bible (©2006)
who was appointed the Son-of-God-in-power according to the Holy Spirit by the resurrection from the dead, Jesus Christ our Lord.
Aramaic Bible in Plain English (©2010)
And was revealed The Son of God in power and by the Holy Spirit, who arose from the place of the dead, Yeshua The Messiah, Our Lord.
GOD'S WORD® Translation (©1995)
In his spiritual, holy nature he was declared the Son of God. This was shown in a powerful way when he came back to life.
King James 2000 Bible (©2003)
And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead:
American King James Version
And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
American Standard Version
who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord,
Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead;
Darby Bible Translation
marked out Son of God in power, according to the Spirit of holiness, by resurrection of the dead) Jesus Christ our Lord;
English Revised Version
who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection of the dead; even Jesus Christ our Lord,
Webster's Bible Translation
And declared to be the Son of God, with power, according to the spirit of holiness, by the resurrection from the dead:
Weymouth New Testament
but as regards the holiness of His Spirit was decisively proved by His Resurrection to be the Son of God--I mean concerning Jesus Christ our Lord,
World English Bible
who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
Young's Literal Translation
who is marked out Son of God in power, according to the Spirit of sanctification, by the rising again from the dead,) Jesus Christ our Lord;
|Matthew Henry's Concise Commentary|
1:1-7 The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
Verse 4. - Who was declared (so Authorized Version) the Son of God with (literally, in) power, according to the spirit of holiness, by the resurrection of (not as in Authorized Version, from) the dead. Supposing the intention here to be to declare the Son's essential Deity, notwithstanding his human birth, we might have expected ὄντος after the γενομένου preceding. But the word used is ὁρισθέντος; and, further, the Resurrection is referred to, not a pre-existent state. The verb ὁρίζειν means properly to "appoint" or "determine;" and if this meaning be re-mined, the whole passage would seem to preclude the idea of Sonship previous to the Resurrection being in view. Hence commentators ancient and modern agree generally in assigning an unusual meaning to ὁρισθέντος-here, making it signify "declared," as in the Authorized Version. So Chrysostom, Τί οῦν ἔστιν ὁρισθέντος; τοῦ δειχθέντος, ἀποφανθέντος κριθέντος δυολογηθέντος παρὰ τῆς ἀπάντων γνώμης καὶ ψήφου (Hom. 2 p. 432, D). It is maintained that this use of the word, though unusual, is legitimate; since a person may be said to be appointed, or determined, to be what he already is, when his being such is declared and manifested. Thus, it may be said, a king may be spoken of as appointed king when he is crowned, though he was king before; or a saint determined a saint when he is canonized; and the classical phrase, ὁρίζειν τινὰ Θεόν, in the sense of deify, is adduced as parallel. Thus the expression is made to mean that "the same who κατὰ σάρκα was known only as the descendant of David, is now declared to be the Son of God" (Tholuck); Ὅριζεται δὲ εἰς υἰὸν καὶ κατὰ τὸ ἀνβρώπινον (Cyril); and St. Paul's reason for thus putting it, in pursuance of his course of thought, is thus explained by Meyer; "Paul gives the two main epochs in the history of the Son of God as they had actually occurred, and had been prophetically announced;" also by Bengel thus, "Etiam ante exinanitionem suam Filius Dei is quidem fuit: sed exinanitione filiatio occultata fuit, et plene demure retecta post resurrectionem." This interpretation would be more satisfactory than it is if the verb ὁρίζειν were found similarly used in any other part of the New Testament. It occurs in the following passages, and always in its proper and usual sense: Luke 22:22; Acts 2:23; Acts 10:42; Acts 11:29; Acts 17:26, 31; Hebrews 4:7. Of these especially significant are Acts 10:42 (Ὅτι αὐτός ἔστιν ὁ ὡρισμενος ὑπὸ τοῦ Θεοῦ κριτὴς ζώντων καὶ νεκρῶν) and Acts 17:31 (Διότι ἔστησεν ἡμέραν ἐν ῇ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ῷ ὥρισε, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν). In both of these texts the word denotes God's appointment or determination of Christ to the office of Judge, not merely a declaration or manifestation of his already being so; and it is to be observed that in the second the language is given as that of St. Paul himself, and that it corresponds with the passage before us in that the Resurrection is spoken of as the display to the world of Christ being so appointed or determined. Surely, then, there ought to be cogent reason for giving ὁρισθέντος a different meaning here; and, in spite of the weight of authority on the other side, it is submitted that we are under no necessity to do so, if we bear in mind what appeared under ver. 3 as to the different senses in which Christ is designated Υἱὸς Θεοῦ. In the sense apparent is Messianic prophecy, and pervading the Epistle to the Hebrews, in the sense which seems intended by St. Paul himself in Acts 13:32, 33, it was not till after the Resurrection that Christ attained his position of royal Sonship; it was then that the Divine ὁρισμὸς took effect in that regard. It is true that St. Paul (as was seen under ver. 3) himself conceived of Christ as essentially Son of God from eternity; but here, while speaking of the fulfilment of Messianic prophecy, and desiring to point out what was patent to all who believed that Christ had risen, he may fitly refer to his exaltation only, in virtue of which, further, he had himself received his apostolic commission, of which he proceeds to speak, and the assertion which he has had all along in view. The above interpretation of ὁρισθέντος appears, further, to have the weighty support of Pearson, who, speaking of Christ's fourfold right unto the title of "the Son of God" - by generation, as begotten of God; by commission, as sent by him; by resurrection, as the Firstborn; by actual possession, as Heir of all - refers thus to Romans 1:4: 'Thus was he defined, or constituted, and 'appointed to be the Son of God with power by the Resurrection from the dead'", (Pearson on the Creed, art. 2.). Ἐν δυνάμει (to be connected with ὁρισθέντος) denotes the Divine power displayed in the Resurrection (cf. Ephesians 1:19, "the exceeding greatness of his power,... according to the working of the strength of his might, which he wrought in Christ, when he raised him from the dead;" cf. also 1 Corinthians 6:14; 1 Corinthians 15:43; 2 Corinthians 13:4). In the last two of these passages, power evidenced in resurrection is contrasted with human weakness evidenced in death: Σπείρεται ἐν ἀσθενειά ἐγείρεται ἐν δυνάμει Καὶ γὰρ εἴ ἐσταυρώθη ἐξ ἀσθενείας ἀλλὰ ζῆ ἐκ δυνάμεως. Το κατὰ σάρκα in ver. 3 is opposed, not simply κατὰ πνεῦμα, but κατὰ πνεῦμα ἁγιωσὑνης (the spirit of holiness), so as to denote the Divine element that was all along in the Incarnate Son, in virtue of which he rose triumphant over human ἀσθένεια. We too are composed of σάρξ and πνεῦμα; but the πνεῦμα in Christ was one of absolute holiness - the holiness of Deity; not ἁγιότης, holiness in the abstract, attributed to Deity (Hebrews 12:10), nor ἁγιασμὸς "sanctification," of which man is capable; but ἁγιωσύνη, an inherent quality of Divine holiness ("Quasi tres sint gradus, sanctificatio, sanctimonia, sanctitas," Bengel). Because of this "spirit of holiness" that was in Christ, "it was not possible that he should be holden of" death (Acts 2:24). Through this, which was in himself - not merely through a Divine power external to himself calling him from the grave, as he had called Lazarus - he overcame death (cf. Acts 2:27; Acts 13:35, "Thou shalt not suffer thine Holy One to see corruption"). It was through this too (διὰ πνεύματος αἰωνίου) that he "offered himself without spot to God" (Hebrews 9:14); and in the same sense may be understood ἐδικαιώθη ἐν πνεύματι (1 Timothy 3:16). Neither in these passages nor in the one before us is the Holy Spirit meant, in the sense of a distinct Person of the Holy Trinity. Further, the preposition in ἐξ ἀναστάσεως does not denote (as explained by Theodoret, Luther, and Grotius) the time from which the ὁρισμὸς began in the sense of ἐξ οῦ ἀνέστη, but the source out of which it proceeded. "Ἑκ non mode tempus, sed nexum rerum denotat" (Bengel). Further, the phrase is not "resurrection from the dead," as in the Authorized Version, but "of the dead," which may be purposely used so as to point, not only to the fact of Christ's own resurrection, but also to its significance for mankind. The same expression often occurs elsewhere with a comprehensive meaning (cf. Acts 23:6; Acts 24:21; 1 Corinthians 15:12-21; Philippians 3:11; also 1 Corinthians 15:22; Philippians 3:10). The resurrection of Christ expressed "the power of an endless life," here and hereafter, for mankind, carrying with it the possibility of the resurrection of all from the dominion of death in the risen Son. One view of the meaning of the whole of the above passage - that of Chrysostom and Melancthon - may be mentioned because of the weight of these authorities, though it cannot be the true one. They take κατὰ πνεῦμα ἁγιωσύνης ἐν δυνάμει, and ἐξ ἀναστάσεως νεκρῶν, as co-ordinate, regarding them as the three proofs of Christ's eternal Sonship. i.e. miracles, the communication of the Holy Ghost, and the resurrection. Jesus Christ our Lord; thus in conclusion distinctly identifying the Son of prophecy with the Jesus who had lately appeared, and was acknowledged by the Christians as the Messiah, and commonly by them called Κύριος. The force of the passage is weakened in the Authorized Version by the transposition of Ιησοῦ Ξριστοῦ Κυρίου ἡμῶν to the beginning of ver. 3, as also by the inclusion of ver. 2 in a parenthesis, so as to separate it from περὶ τοῦ υἱοῦ which follows. (See explanation given above.)
Gill's Exposition of the Entire Bible
And declared to be the Son of God,.... Not made as he is said to be before, when his incarnation is spoken of; nor did he begin to be the Son of God, when he was made of the seed of David, but he, the Son of God, who existed as such, from everlasting, was manifested in the flesh, or human nature: and this his divine sonship, and proper deity, are declared and made evident,
with, or "by"
his power; which has appeared in the creation of all things out of nothing; in upholding all things in their beings; in the government of the world, and works of Providence; in the miracles he wrought; in his performing the great work of redemption; in the success of his Gospel, to the conversion of sinners; and in the preservation of his churches and people: here it seems chiefly to regard the power of Christ in raising the dead, since it follows, and which is to be connected with this clause,
by the resurrection from the dead; and designs either the resurrection of others, as of Lazarus, and some other persons, in his lifetime, and of some at his resurrection, and of all at the last day: or the resurrection of his own body, which dying he had power to raise up again, and did; and which declared him to be, or clearly made it appear that he was the Son of God, a divine person, truly and properly God: and this was done
according to the Spirit of holiness; which may be understood of the Holy Spirit, the third person in the Trinity, who is holy in himself, and the author of holiness in the saints; and who is the declarer of Christ's sonship, partly by bearing a testimony to it in the word, and in the hearts of believers, and chiefly by being concerned in the resurrection of the body of Christ from the dead; or else by the Spirit of holiness may be meant the divine nature of Christ, which, as it is holy, so by it Christ offered himself to God, and by it was quickened, or made alive, when he had been put to death in the flesh; and which must be a clear and strong proof of his being truly the Son of God.
Jamieson-Fausset-Brown Bible Commentary
4. And declared—literally, "marked off," "defined," "determined," that is, "shown," or "proved."
to be the Son of God—Observe how studiously the language changes here. He "was MADE [says the apostle] of the seed of David, according to the flesh" (Ro 1:3); but He was not made, He was only "declared [or proved] to BE the Son of God." So Joh 1:1, 14, "In the beginning WAS the Word … and the Word was MADE flesh"; and Isa 9:6, "Unto us a Child is BORN, unto us a Son is GIVEN." Thus the Sonship of Christ is in no proper sense a born relationship to the Father, as some, otherwise sound divines, conceive of it. By His birth in the flesh, that Sonship, which was essential and uncreated, merely effloresced into palpable manifestation. (See on Lu 1:35; Ac 13:32, 33).
with power—This may either be connected with "declared," and then the meaning will be "powerfully declared" [Luther, Beza, Bengel, Fritzsche, Alford, &c.]; or (as in our version, and as we think rightly) with "the Son of God," and then the sense is, "declared to be the Son of God" in possession of that "power" which belonged to Him as the only-begotten of the Father, no longer shrouded as in the days of His flesh, but "by His resurrection from the dead" gloriously displayed and henceforth to be for ever exerted in this nature of ours [Vulgate, Calvin, Hodge, Philippi, Mehring, &c.].
according to the spirit of holiness—If "according to the flesh" means here, "in His human nature," this uncommon expression must mean "in His other nature," which we have seen to be that "of the Son of God"—an eternal, uncreated nature. This is here styled the "spirit," as an impalpable and immaterial nature (Joh 4:24), and "the spirit of holiness," probably in absolute contrast with that "likeness, of sinful flesh" which He assumed. One is apt to wonder that if this be the meaning, it was not expressed more simply. But if the apostle had said "He was declared to be the Son of God according to the Holy Spirit," the reader would have thought he meant "the Holy Ghost"; and it seems to have been just to avoid this misapprehension that he used the rare expression, "the spirit of holiness."
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