Changes

"I am a debtor both to the Greeks, and to the barbarians" - It has been remarked before that all the nations of the earth, themselves excepted, were termed barbarians by the Greeks. (Adam Clarke) Ammonius says that “all who were not Greeks were barbarians.” Barbaros, properly denotes one who speaks a foreign language, a foreigner, and the Greeks applied it to all who did not use their tongue; compare 1Cor. 14:11. (Albert Barnes)

"I am a debtor both to the Greeks, and to the barbarians" - It has been remarked before that all the nations of the earth, themselves excepted, were termed barbarians by the Greeks. (Adam Clarke) Ammonius says that “all who were not Greeks were barbarians.” Barbaros, properly denotes one who speaks a foreign language, a foreigner, and the Greeks applied it to all who did not use their tongue; compare 1Cor. 14:11. (Albert Barnes)

Paul declares both his commissioned obligation to preach to all classes and his readiness, as he has full confidence in the gospel which has been given him by Christ. (Act. 9:15; Rom. 11:13; 1Cor. 9:16) The essential salvation issue dealt with in Romans is that "the just shall live by faith" (Rm. 1:17; cf. Hab. 2:4; Gal. 3:11; Heb. 10:38)), receiving by contrite, repentant faith the gift of righteousness, (Rm. 5:17; cf. Ps. 34:18; Acts 15:7-9), in contrast to being justified before God on the merit one's own works,  Gal. 2:16; Eph. 2:8,9; 2Tim. 1:9; Tts. 3:5-7) and for which Abraham is invoked as an example (Rm. 3:25-5:1,2; Gn. 15:6) Yet to have and live by faith in the Lord Jesus is evidenced to mean that one will live a holy life, in obedience to the Object of saving faith,<ref>Adam Clarke, Rm. 1:17</ref> which Abraham also serves as an example of, with saving faith being "confessed" in word and deed. (Ja. 2; Rm. 10:9,10; 12-15; 16:26; Acts 26:20; 2Cor. 4:14; 1Ths. 1:9; Tts. 3:8) It is necessary that both Jews and Gentile see themselves as sinners in need of justification by faith, and Paul will proceed to indict both. This will serve to help both Gentile and Jewish believers to understand and be comforted in that faith, without controversy between the two classes.<ref>Clarke, Preface to the Epistle to the Romans</ref>     

Paul declares both his commissioned obligation to preach to all classes and his readiness, as he has full confidence in the gospel which has been given him by Christ. (Acts 9:15; Rom. 11:13; 1Cor. 9:16) The essential salvation issue dealt with in Romans is that "the just shall live by faith" (Rm. 1:17; cf. Hab. 2:4; Gal. 3:11; Heb. 10:38)), receiving by contrite, repentant faith the gift of righteousness, (Rm. 5:17; cf. Ps. 34:18; Acts 15:7-9), in contrast to being justified before God on the merit one's own works,  Gal. 2:16; Eph. 2:8,9; 2Tim. 1:9; Titus. 3:5-7) and for which Abraham is invoked as an example (Rm. 3:25-5:1,2; Gn. 15:6) Yet to have and live by faith in the Lord Jesus is evidenced to mean that one will live a holy life, in obedience to the Object of saving faith,<ref>Adam Clarke, Rm. 1:17</ref> which Abraham also serves as an example of, with saving faith being "confessed" in word and deed. (Ja. 2; Rm. 10:9,10; 12-15; 16:26; Acts 26:20; 2Cor. 4:14; 1Thes. 1:9; Titus. 3:8) It is necessary that both Jews and Gentile see themselves as sinners in need of justification by faith, and Paul will proceed to indict both. This will serve to help both Gentile and Jewish believers to understand and be comforted in that faith, without controversy between the two classes.<ref>Clarke, Preface to the Epistle to the Romans</ref>     

Verse 18 begins a section illustrating the opposite of being both saved by and living by faith, warning of the righteous wrath of God against all "ungodliness and unrighteousness of men, who hold the truth in unrighteousness." Paul therefore proceeds to detail how the Gentiles have done so, in going against the natural revelation given them by nature, resulting in progressive stages of moral declension, before Paul turns his attention to the Jews beginning in the next chapter.<ref>Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory on the Whole Bible</ref>  

Verse 18 begins a section illustrating the opposite of being both saved by and living by faith, warning of the righteous wrath of God against all "ungodliness and unrighteousness of men, who hold the truth in unrighteousness." Paul therefore proceeds to detail how the Gentiles have done so, in going against the natural revelation given them by nature, resulting in progressive stages of moral declension, before Paul turns his attention to the Jews beginning in the next chapter.<ref>Robert Jamieson, A. R. Fausset and David Brown Commentary Critical and Explanatory on the Whole Bible</ref>