and who through the Spirit of holinessThis phrase highlights the role of the Holy Spirit in the life and ministry of Jesus. The "Spirit of holiness" refers to the Holy Spirit, emphasizing His sanctifying work. The Holy Spirit's involvement in Jesus' life is evident from His conception (
Luke 1:35) to His baptism (
Matthew 3:16) and throughout His ministry (
Luke 4:1). The Spirit's role in declaring Jesus as the Son of God underscores the divine nature and mission of Christ, aligning with Old Testament prophecies about the Messiah being anointed by the Spirit (
Isaiah 61:1).
was declared with power
The declaration "with power" signifies the authoritative and undeniable nature of Jesus' identity as the Son of God. This power is not merely human but divine, indicating a supernatural affirmation of Jesus' divine sonship. The Greek term used here for "declared" can also mean "appointed" or "designated," suggesting a formal recognition of Jesus' status. This powerful declaration is a fulfillment of the messianic expectations found in the Old Testament, where the Messiah is portrayed as a figure of divine authority (Psalm 2:7).
to be the Son of God
The title "Son of God" is central to Christian theology, affirming Jesus' unique relationship with the Father. This title is rooted in Jewish messianic expectations and is seen in passages likePsalm 2:7 and2 Samuel 7:14, where the king is referred to as God's son. In the New Testament, this title is used to express both Jesus' divine nature and His role as the promised Messiah. The acknowledgment of Jesus as the Son of God is a cornerstone of Christian faith, as seen in Peter's confession (Matthew 16:16).
by His resurrection from the dead
The resurrection is the pivotal event that confirms Jesus' identity and mission. It serves as the ultimate validation of His claims and teachings. The resurrection is not only a historical event but also a theological cornerstone, as it demonstrates Jesus' victory over sin and death (1 Corinthians 15:17). The resurrection fulfills Old Testament prophecies, such asPsalm 16:10, which speaks of God's Holy One not seeing decay. It also prefigures the future resurrection of believers, as Paul elaborates in1 Corinthians 15.
Jesus Christ our Lord
This phrase encapsulates the full identity and authority of Jesus. "Jesus" refers to His human name, given at birth (Matthew 1:21), while "Christ" is the Greek equivalent of "Messiah," meaning "Anointed One." "Our Lord" signifies His divine authority and lordship over all creation, a theme echoed throughout the New Testament (Philippians 2:9-11). The acknowledgment of Jesus as "our Lord" is a declaration of allegiance and faith, recognizing His sovereignty and role as the head of the Church (Ephesians 1:22).
Persons / Places / Events
1.
Jesus ChristCentral figure in Christianity, recognized as the Son of God and Savior. His resurrection is a pivotal event in Christian faith.
2.
Spirit of HolinessRefers to the Holy Spirit, emphasizing His role in the sanctification and divine nature of Jesus.
3.
Resurrection from the DeadThe event where Jesus rose from the dead, confirming His divine nature and fulfilling prophecy.
4.
Son of GodA title affirming Jesus' divine nature and relationship with God the Father.
5.
Paul the ApostleThe author of the Book of Romans, writing to the believers in Rome to explain the gospel and its implications.
Teaching Points
The Power of the ResurrectionThe resurrection is the ultimate demonstration of Jesus' divine nature and authority. It is a cornerstone of Christian faith, affirming that Jesus is indeed the Son of God.
Role of the Holy SpiritThe Spirit of holiness is integral in declaring Jesus' divine sonship. Believers are called to live by the Spirit, reflecting holiness in their lives.
Jesus as LordRecognizing Jesus as Lord involves submission to His authority and aligning one's life with His teachings. This acknowledgment is essential for Christian discipleship.
Assurance of FaithThe resurrection provides believers with assurance of their faith and hope in eternal life. It is a reminder of God's power and faithfulness.
Identity in ChristUnderstanding Jesus' identity as the Son of God helps believers understand their identity in Him. As children of God, they are called to live in a way that reflects their divine heritage.
Bible Study Questions and Answers
1.What is the meaning of Romans 1:4?
2.How does Romans 1:4 affirm Jesus' divine nature and authority in our lives?
3.What role does the "Spirit of holiness" play in Jesus' resurrection?
4.How can we apply Jesus' resurrection power in our daily spiritual battles?
5.Connect Romans 1:4 with another scripture that highlights Jesus' divine sonship.
6.How does acknowledging Jesus as "Son of God" influence our faith and actions?
7.How does Romans 1:4 affirm Jesus' divine nature?
8.What evidence supports Jesus' resurrection as stated in Romans 1:4?
9.How does Romans 1:4 influence the understanding of Jesus as the Son of God?
10.What are the top 10 Lessons from Romans 1?
11.What does the Holy Spirit convict the world of?
12.What is the bodily resurrection of Jesus?
13.What was the purpose of Jesus' resurrection?
14.What does 'Christianism' mean?What Does Romans 1:4 Mean
and who• The phrase ties back to “His Son” inRomans 1:3, identifying Jesus as the central subject of Paul’s gospel.
• Scripture consistently points to Jesus as God’s promised Son (John 1:14;Galatians 4:4).
• This opening reminder keeps our focus on a real, historical Person, not an abstract idea.
through the Spirit of holiness• Jesus’ entire earthly life was empowered by the Holy Spirit—from conception (Luke 1:35) to ministry (Luke 4:1) to the cross (Hebrews 9:14).
• Calling Him “the Spirit of holiness” underscores the Spirit’s divine purity and His role in setting Christ apart for the Father’s perfect purposes.
• Believers share in that same Spirit, guaranteeing our own sanctification (Romans 8:11).
was declared with power• “Declared” means publicly marked out or shown—this is God’s unmistakable announcement.
• The declaration comes “with power,” pointing to something so decisive that no honest observer can dismiss it (Acts 2:24;Ephesians 1:19-20).
• God is not whispering Christ’s identity; He is broadcasting it in power.
to be the Son of God• The title affirms full, eternal deity—not merely a human or angelic son but the unique Son who shares the Father’s nature (Matthew 3:17;John 5:18).
• Jesus had always been the Son; the resurrection simply revealed what was eternally true (John 20:31).
• This Sonship guarantees the reliability of every promise He makes (2 Corinthians 1:20).
by His resurrection from the dead• The resurrection is the decisive proof of Jesus’ identity and work (1 Corinthians 15:3-4).
• It demonstrates victory over sin and death, validating the cross (Acts 17:31).
• Because He lives, we have living hope and future resurrection (1 Peter 1:3).
Jesus Christ our Lord• “Jesus” points to His historical, incarnate life; “Christ” (Messiah) highlights His fulfillment of prophecy; “our Lord” proclaims His present authority.
• Confessing Him as Lord is essential to salvation (Romans 10:9).
• His lordship brings obedience, worship, and confident mission (Philippians 2:9-11).
summaryRomans 1:4 reveals that the Holy Spirit powerfully validated Jesus’ eternal Sonship by raising Him from the dead. This public, powerful declaration confirms that Jesus, the promised Messiah, truly is Lord. His resurrection assures us that every promise of God is trustworthy and that all who trust in Him share His victory and His Spirit-given holiness.
(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 passage1Timothy 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 2:24et seq.;Acts 17:31;Romans 4:24.) . . .
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 παρὰτῆς 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 τινὰΘεόν, 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 τὸἀνβρώπινον (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 Θεοῦκριτὴς 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 ἐνδυνάμει Καὶ γὰρ εἴ ἐσταυρώθη ἐξἀσθενείας 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 πνεύματοςαἰωνίου) that he "offered himself without spot to God" (
Hebrews 9:14); and in the same sense may be understood
ἐδικαιώθη ἐνπνεύματι (
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
κατὰπνεῦμα ἁγιωσύνης ἐν δυνάμει, and
ἐξ ἀναστάσεωςνεκρῶν, 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.)
Parallel Commentaries ...
Greek
[and] whoτοῦ(tou)Article - Genitive Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.throughκατὰ(kata)Preposition
Strong's 2596:A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).[the] Spiritπνεῦμα(pneuma)Noun - Accusative Neuter Singular
Strong's 4151:Wind, breath, spirit.of holinessἁγιωσύνης(hagiōsynēs)Noun - Genitive Feminine Singular
Strong's 42:A holy or sanctified state. From hagios; sacredness.was declaredὁρισθέντος(horisthentos)Verb - Aorist Participle Passive - Genitive Masculine Singular
Strong's 3724:From horion; to mark out or bound, i.e. to appoint, decree, specify.withἐν(en)Preposition
Strong's 1722:In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.powerδυνάμει(dynamei)Noun - Dative Feminine Singular
Strong's 1411:From dunamai; force; specially, miraculous power.[to be the] SonΥἱοῦ(Huiou)Noun - Genitive Masculine Singular
Strong's 5207:A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.of GodΘεοῦ(Theou)Noun - Genitive Masculine Singular
Strong's 2316:A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.byἐξ(ex)Preposition
Strong's 1537:From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.[His] resurrectionἀναστάσεως(anastaseōs)Noun - Genitive Feminine Singular
Strong's 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 3498:(a) adj: dead, lifeless, subject to death, mortal, (b) noun: a dead body, a corpse. From an apparently primary nekus; dead.JesusἸησοῦ(Iēsou)Noun - Genitive Masculine Singular
Strong's 2424:Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.ChristΧριστοῦ(Christou)Noun - Genitive Masculine Singular
Strong's 5547:Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.ourἡμῶν(hēmōn)Personal / Possessive Pronoun - Genitive 1st Person Plural
Strong's 1473:I, the first-person pronoun. A primary pronoun of the first person I.Lord.Κυρίου(Kyriou)Noun - Genitive Masculine Singular
Strong's 2962:Lord, master, sir; the Lord. From kuros; supreme in authority, i.e. controller; by implication, Master.
Links
Romans 1:4 NIVRomans 1:4 NLTRomans 1:4 ESVRomans 1:4 NASBRomans 1:4 KJV
Romans 1:4 BibleApps.comRomans 1:4 Biblia ParalelaRomans 1:4 Chinese BibleRomans 1:4 French BibleRomans 1:4 Catholic Bible
NT Letters: Romans 1:4 Who was declared to be the Son (Rom. Ro) 
