Romans 1:1

Exegetical Study of Romans 1:1: The Identity of Paul as κλητὸς ἀπόστολος

This exegetical study of Romans 1:1 is based on a b-greek discussion from Thu Apr 6 18:34:42 EDT 2000. The initial inquiry raised questions regarding the syntax of κλητὸς ἀπόστολος, specifically whether the traditional translation “called to be an apostle” accurately reflects the original Greek. Furthermore, the discussion sought other instances of κλητὸς in apposition with another substantive, meaning “called to be <whatever>.”

The main exegetical issue revolves around the grammatical function and precise semantic range of the phrase κλητὸς ἀπόστολος in Romans 1:1. Specifically, it questions whether κλητὸς functions adjectivally, modifying ἀπόστολος, or substantivally, standing in apposition to it, and how this impacts the translation. The broader context of Paul’s self-identification and the nature of his apostolic call are also at stake, alongside the parallelism with other uses of κλητὸς in Romans 1:6-7.

Παῦλος δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ, (Nestle 1904)

Key differences with SBLGNT (2010):

• No significant textual differences with SBLGNT (2010) for this verse.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

For Romans 1:1, the textual tradition for κλητὸς ἀπόστολος is remarkably stable. The Nestle-Aland 28th edition (NA28) does not list any significant variants affecting this particular phrase, reinforcing its presence and form in the earliest and most reliable manuscripts. While discussions mentioned variants for 1 Corinthians 1:1 where κλητὸς is sometimes omitted or replaced, these do not pertain to Romans 1:1.

Lexical Notes

• κλητὸς (klētos):
  • KITTEL (TDNT, vol. III, p. 487-496) emphasizes the divine election and calling associated with the term, often implying a specific purpose or destiny. It frequently connotes being “chosen” or “appointed” by God.
  • BDAG (Bauer, Danker, Arndt, Gingrich, 3rd ed., p. 549) defines κλητὸς as “called, invited.” It can function as an adjective (“called by God to salvation or service”) or as a substantive (“a called one, an invited one”). In Pauline usage, particularly in salutations, it often denotes a status conferred by divine call. The term is deeply theological, stressing God’s initiative.
• ἀπόστολος (apostolos):
  • KITTEL (TDNT, vol. I, p. 398-447) highlights the authoritative nature of an ἀπόστολος. It signifies “one sent with full power of attorney” or a “delegate” who represents the sender with authority. The term implies a specific commission and an envoy status, particularly in the New Testament with reference to Christ’s chosen emissaries.
  • BDAG (p. 125) defines ἀπόστολος as “one sent on a mission, an envoy, messenger, delegate,” and specifically in a Christian context, “one commissioned by Jesus Christ himself to share the good news about Jesus so that communities of believers could be established.” It consistently carries connotations of authority and divine appointment for a specific mission.

Translation Variants with Grammatical & Rhetorical Analysis

The phrase κλητὸς ἀπόστολος presents a nuanced grammatical challenge, primarily concerning the relationship between the adjective κλητὸς and the noun ἀπόστολος. Several interpretations arise from this:

1. Adjective modifying a noun (Attributive): The most traditional and widely accepted understanding is that κλητὸς functions as an attributive adjective modifying ἀπόστολος. This renders the phrase as “a called apostle.” The nuance of “called to be an apostle” is often supplied by translators to clarify the result of the divine calling. This interpretation emphasizes that Paul’s apostleship is not self-appointed but divinely ordained. This aligns with Paul’s frequent defense of his unique calling (e.g., Gal 1:1).

2. Substantives in Apposition: An alternative, proposed in the b-greek discussion, views both κλητὸς and ἀπόστολος as substantives standing in apposition to Paul (Παῦλος). In this case, Paul would be identified as “a called one, an apostle.” This emphasizes two distinct, albeit related, aspects of Paul’s identity. The absence of the article before either term allows for this possibility. This interpretation highlights Paul’s status as someone “called” by God, then further specifies this calling as that of an “apostle.”

3. “Guest Delegate” Interpretation: An intriguing, albeit less traditional, suggestion from the discussion posits translating κλητὸς as “guest” or “invited one,” drawing parallels from its usage in the Septuagint (LXX) (e.g., Jud 14:11; 2 Kings 15:11) and the Synoptic Gospels (Mt 22:14). Coupled with ἀπόστολος as “delegate” (per BDAG), this would yield “guest delegate” or “invited delegate.” The proponent argued this offers a “smoother reading” and potentially connects to the idea of Paul being a “guest among the Gentiles.” However, this interpretation faces challenges, as the primary sense of κλητὸς in Pauline theology, particularly in the context of divine service, strongly leans towards a divine summons rather than mere invitation or guest status. The theological implications of Paul’s authoritative mission would be significantly diluted.

Rhetorically, Paul’s self-identification at the beginning of Romans is crucial for establishing his authority and the legitimacy of his message. Whether “a called apostle” or “a called one, an apostle,” the underlying emphasis is on divine initiation and commission. The discussion highlighted how ἀπόστολος, as per KITTEL and others, carries a strong note of authority. Therefore, proposed alternatives like “missionary” or “delegate” might not fully convey the gravitas and unique authoritative status Paul claims for himself (and which is often distinct from the Twelve). The term “missionary” lacks the inherent authority, while “delegate” may not always imply the direct divine commission Paul asserts.

Furthermore, the parallelism of κλητὸς in Romans 1:6 (κλητοὶ Ἰησοῦ Χριστοῦ, “called ones of Jesus Christ”) and 1:7 (κλητοῖς ἁγίοις, “called saints”) reinforces the theological weight of God’s summoning. In these instances, κλητὸς functions substantivally, referring to believers as those who have been “called.” This strengthens the argument that κλητὸς in 1:1 might also function substantivally, placing Paul on par with other believers as “one who is called,” but immediately specifying his unique calling as an “apostle.”

Conclusions and Translation Suggestions

The grammatical analysis of κλητὸς ἀπόστολος in Romans 1:1 suggests that while an adjectival modification (“a called apostle”) is traditional and grammatically sound, viewing both terms as substantives in apposition (“a called one, an apostle”) offers a robust alternative that resonates with Paul’s usage of κλητὸς for other believers in the same chapter. Both interpretations underscore the divine origin and authoritative nature of Paul’s apostleship. The “guest” interpretation, while creative in its lexical exploration, fundamentally deviates from the established theological meaning of κλητὸς in the Pauline corpus.

Here are three translation suggestions that attempt to capture the nuances discussed:

1. “Paul, a slave of Christ Jesus, a called apostle, set apart for the gospel of God.”
   This traditional translation emphasizes the divine initiation of Paul’s apostleship through an attributive adjective, clearly stating the nature of his calling.
2. “Paul, a slave of Christ Jesus, a called one, an apostle, set apart for the gospel of God.”
   This translation treats both κλητὸς and ἀπόστολος as substantives in apposition, highlighting two distinct aspects of Paul’s divinely appointed identity. It parallels the usage of κλητὸς for other believers in the chapter.
3. “Paul, a slave of Christ Jesus, divinely appointed as an emissary, set apart for the gospel of God.”
   This more interpretive translation attempts to convey the authoritative and divinely commissioned nature implied by both κλητὸς and ἀπόστολος, using “divinely appointed” for κλητὸς and “emissary” for ἀπόστολος to avoid transliteration while retaining the sense of being “sent with authority.”