Romans 1:4
New International Version
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
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
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,

Berean Study Bible
and 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.

Berean Literal Bible
having been declared the Son of God in power according to the Spirit of holiness, by resurrection from the dead: Jesus Christ our Lord,

New American Standard Bible
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
And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

Christian Standard Bible
and was appointed to be the powerful Son of God according to the Spirit of holiness by the resurrection of the dead.

Good News Translation
as to his divine holiness, he was shown with great power to be the Son of God by being raised from death.

Holman Christian Standard Bible
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
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
who was appointed the Son-of-God-in-power according to the Holy Spirit by the resurrection from the dead, Jesus Christ our Lord.

New Heart 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,

Aramaic Bible in Plain English
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
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.

New American Standard 1977
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,

Jubilee Bible 2000
who was declared to be the Son of God with power, according to the Spirit of sanctification, by the resurrection from the dead), of Jesus, the Christ, our Lord.

King James 2000 Bible
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,

Douay-Rheims Bible
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;
Study Bible
Greeting the Saints in Rome
3regarding His Son, who was a descendant of David according to 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.…
Cross References
Matthew 4:3
The tempter came to Him and said, "If You are the Son of God, tell these stones to become bread."

2 Corinthians 13:4
For He was indeed crucified in weakness, yet He lives by God's power. And though we are weak in Him, yet by God's power we will live with Him to serve you.

Treasury of Scripture

And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

declared.

Romans 1:3
Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

John 2:18-21
Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? …

Acts 2:24,32
Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it…

according.

Luke 18:31-33
Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished…

Luke 24:26,27
Ought not Christ to have suffered these things, and to enter into his glory? …

Hebrews 9:14
How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?







Lexicon
[and] who
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

through
κατὰ (kata)
Preposition
Strong's Greek 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

[the] Spirit
πνεῦμα (pneuma)
Noun - Accusative Neuter Singular
Strong's Greek 4151: Wind, breath, spirit.

of holiness
ἁγιωσύνης (hagiōsynēs)
Noun - Genitive Feminine Singular
Strong's Greek 42: A holy or sanctified state. From hagios; sacredness.

was declared
ὁρισθέντος (horisthentos)
Verb - Aorist Participle Passive - Genitive Masculine Singular
Strong's Greek 3724: From horion; to mark out or bound, i.e. to appoint, decree, specify.

with
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

power
δυνάμει (dynamei)
Noun - Dative Feminine Singular
Strong's Greek 1411: From dunamai; force; specially, miraculous power.

[to be the] Son
Υἱοῦ (Huiou)
Noun - Genitive Masculine Singular
Strong's Greek 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of God
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

by
ἐξ (ex)
Preposition
Strong's Greek 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

[His] resurrection
ἀναστάσεως (anastaseōs)
Noun - Genitive Feminine Singular
Strong's Greek 386: A rising again, resurrection. From anistemi; a standing up again, i.e. a resurrection from death (its author), or a recovery.

[from the] dead:
νεκρῶν (nekrōn)
Adjective - Genitive Masculine Plural
Strong's Greek 3498: (a) adj: dead, lifeless, subject to death, mortal, (b) noun: a dead body, a corpse. From an apparently primary nekus; dead.

Jesus
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's Greek 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

Christ
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's Greek 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

our
ἡμῶν (hēmōn)
Personal / Possessive Pronoun - Genitive 1st Person Plural
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

Lord.
Κυρίου (Kyriou)
Noun - Genitive Masculine Singular
Strong's Greek 2962: Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.
(4) With power.--That is, in a transcendent and superhuman manner.

According to the spirit of holiness.--In antithesis to "according to the flesh," and therefore coming where we should expect "in His divine nature." And yet there is a difference, the precise shade of which is not easy to define. What are we to understand by the "spirit of holiness"? Are we to regard it as simply convertible with "Holy Spirit"? Not quite. Or are we to look upon it as corresponding to "the flesh," as "spirit" and "flesh" correspond in man? Again, not quite--or not merely. The spirit of Christ is human, for Christ took upon Him our nature in all its parts. It is human; and yet it is in it more especially that the divinity resides. It is in it that the "Godhead dwells bodily," and the presence of the Godhead is seen in the peculiar and exceptional "holiness" by which it is characterised. The "spirit," therefore, or that portion of His being to which St. Paul gives the name, in Christ, is the connecting-link between the human and the divine, and shares alike in both. It is the divine "enshrined" in the human, or the human penetrated and energised by the divine. It is, perhaps, not possible to get beyond metaphorical language such as this. The junction of the human and divine must necessarily evade exact definition, and to carry such definition too far would be to misrepresent the meaning of the Apostle. We may compare with this passage 1Timothy 3:16, "God (rather, Who) was manifest in the flesh, justified in the Spirit:" or St. Peter's phrase, "Put to death in the flesh. but quickened by the Spirit"--rather, in the spirit, as the seat of that divinity by virtue of which He overcame death--(1Peter 3:18).

The particular act in which the Sonship of Christ was most conspicuously ratified and confirmed was His resurrection from the dead. It was ratified by His resurrection, as a manifestation of transcendent and divine power. (Comp. Acts 2:24 et seq.; Acts 17:31; Romans 4:24.)

It should be observed that this antithesis between the human and divine nature in Christ is not here intended to carry with it any disparagement of the former. Rather the Apostle wishes to bring out the completeness and fulness of the dignity of Christ, as exhibited on both its sides. He is at once the Jewish Messiah (and with the Jewish section of the Church at Rome this fact would carry great weight) and the Son of God.

By the resurrection from the dead.--Strictly, by the resurrection of the dead. There is a slight distinction to be observed between the two phrases. It is not "by His resurrection from the dead," but in an abstract and general sense, "by the resurrection of the dead"--by that resurrection of which Christ was the firstfruits.

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.) 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.
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