What does it mean that Paul was under obligation to Greeks and to barbarians (Romans 1:14)?

(Vv. 14-16) In the following verses the Apostle speaks of his indebtedness, and readiness, to preach. Not only was the Apostle desirous to see these brethren, and impart to them some spiritual gift, but he felt as one who had a debt to discharge. Very blessedly he can say, "I am a debtor" to the Gentiles; "I am ready" to preach; and "I am not ashamed" of the gospel. "I am a debtor" is the language of one who, having found in the gospel that which meets his own need, feels his indebtedness to tell the good news to others who are in need, whether among cultivated Greeks or unintelligent Barbarians. "I am ready", is the language of one in right moral condition to preach. "I am not ashamed", is the language of one Who, realising the greatness of the gospel, is bold to proclaim it.

These things while true of the Apostle in a special sense, as being sent to the Gentiles, should be true in measure of every believer. The joy of the gospel would make us debtors to proclaim the glad tidings; a right moral condition of soul would make us ready to preach; and a sense of the greatness of the gospel would keep us from being ashamed to tell others of the good news.

The operation of the grace of God in Paul's heart, and the energizing power of the Spirit of God caused him to consider himself a debtor to all Gentiles in particular, — whether Greeks or Barbarians, — cultured or uncultured as to worldly distinctions and standards. God had entrusted him with that which they all needed, and with the responsibility of bearing it to them. He would be then thoroughly their messenger. As far as his ability went, and his heart's intentions, (though at present hindered by circumstances), he was fully prepared to preach the gospel to the Romans also. But though he could not then by word of mouth declare unto them the gospel, he proceeds to do so with ink and pen. Blessed energy of faith, — by which even saints of the present day have infinitely profited! “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” Here is the secret of Paul's energy. He was conscious that the gospel carries with it, not merely the mercy of God, but the power of God, and, as in verse 17, the righteousness of God. But the power of God is not such as appeals to the flesh, or gives occasion to the flesh: rather it is power “unto salvation,” manifested on behalf of “every one that believeth,” — not with partiality, although indeed the message came “to the Jew first,” - a profitable reminder to the Romans, who were Gentiles. It will be noticed that in these few verses, Paul is carefully laying a basis for his arguments, — a basis that cannot be disputed. Hence the frequent occurrence of the words, ”for” and “because,” which give an indication of the distinctive character of the epistle, — that is, man meeting God on the throne, who brings the evidence fully to light, backing up every pronouncement with simple, solid truth.

See him carrying the gospel to strange cities and distant countries as zealously, and more so, as when he persecuted the church of God. God was making Himself known in the gospel, and the only happiness and blessing for man lay in that knowledge; nay, the gospel was part of a scheme in which God was to glorify Himself in the display of His wisdom and knowledge. “Woe is me,” cries the apostle “if I preach not the gospel.” He was debtor both to the Greeks—the civilized, the cultured, the esthetic, the intellectual—who needed it and without it were absolutely undone, and to the Barbarians, who were sunken in depravity and sin, needing it not more but as much as the others. So Paul preached as long as God gave him breath.

βάρβαρος. The word signifies 'foreigner, alien:' it was used by the Romans for any people who did not understand Latin or Greek. In Rom. 1:14 they are in contrast to the Greeks. In 1 Cor. 14:11, a person hearing another speak in a language he did not understand would account him and be accounted a foreigner. The inhabitants of Melita were so called by Luke. Acts 28:2-4. In Col. 3:1 the 'barbarian' is in contrast to the uncultivated Scythian.

God would have His people saved and He provided a means of salvation. But when we come to the gospel of the grace of God it is for all men; He will have all men to be saved, and to come to the knowledge of the truth; and therefore the Mediator gave Himself a ransom for all. God has provided a shelter for every child of Adam. Therefore the apostle was not ashamed of the gospel. He did not require to steal away out of sight from the presence of need; he carried that which could meet the need of man perfectly, and there were no limitations upon it. He brought righteousness to men as the gift of God, and every man might avail himself of it. Moreover it was upon the principle of faith, so that it was available for the vilest. It was held forth in the gospel: “Therein is the righteousness of God revealed from faith to faith”; that is to say, it is testified of in the report which is to be believed, and the man who believes has it. Or as we get in the third chapter, it is “By faith of Jesus Christ unto all and upon all them that believe.” And Paul was the herald of this gospel. He got his commission from the Lord; indeed, he was converted with that end in view, as was told him at his conversion: “I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things that thou hast seen, and of those things in the which I shall appear unto thee; delivering thee from the people, and from the Gentiles unto whom now I send thee, to open their eyes” (Acts 26:16-18). Therefore he says, “I am debtor both to the Greeks and to the Barbarians, both to the wise and to the unwise. So as much as in me is, I am ready to preach the gospel to you that are at Rome also.” It was a great joy to the apostle that he was entrusted with the glad tidings. And what an honour it was to be entrusted with the gospel of the glory of the blessed God, the only means of salvation for Jew and Gentile; but no other means was required, for it was by the gospel God was saving the souls of men.

Verse 15, "So, as much as in me is, I am ready to preach the gospel." This word ready implies the thought of "alacrity" — even of "fierceness." Lethargy, lukewarmness, compromise were unknown in the preaching of the apostle. Barnabas in introducing Paul to the apostles (Acts 9:27) told them "how he had preached boldly at Damascus in the name of Jesus." This he does also at Jerusalem (vv. 28, 29) even though some "went about to slay him." At Iconium, Ephesus, before Agrippa, and in many other places this frankness of speech and fearless attitude of the apostle accompanied his "readiness" to proclaim the precious gospel. He was "debtor both to the Greeks and to the Barbarians; both to the wise, and to the unwise." His debt was a debt of love (cf. Romans 13:8). The love of Christ constrained him, and made him an ambassador for Christ (2 Corinthians chapter 5). Ceasing to preach the gospel would have occasioned him grief of heart which is conveyed in his expression "woe is me, if I preach not the gospel!" (1 Corinthians 9:16). His brethren after the flesh were ever in his affections. His touching references in Romans 10 shew the depths of his feelings for them — "My heart's desire and prayer to God for Israel is, that they might be saved," and the exquisite language of verses 9-17 of that chapter indicate his deep exercise that the "preaching" might reach to them. Then, too, he would move in his affections and labours to "the regions beyond" (2 Corinthians 10:16). Thus with love motivating his every step, and in the power and leading of the Spirit of God he served his Lord in the glad tidings. Was it not in this way, love's response to the call of need for help, and the Holy Spirit's direct guidance, that the gospel of God's grace reached us in Europe? (Acts 16). How much could be said of the pathway of suffering in which Paul was involved through his faithful service.

From verse 15 it would appear that not all the believers in Rome had as yet heard the Gospel unfolded in all its fulness, as Paul was commissioned to set it forth. Hence, since the Lord had specially committed the Gospel to him as regards the Gentiles, he felt he was in their debt. He was ready to discharge that obligation, and since he had been hindered as to bodily presence, he would do it by letter.

As for Paul, it is as a responsibility that he recognizes the place in which he has been put, an obligation to all classes to declare to them the gospel. Before God there were in fact but two classes, the believer and the unbeliever. The Jew had the offer first, but if salvation be by faith in it, the believing Gentile was on as sure ground, and in blessing as full as ever the Jew could be.

THE HEATHEN WORLD of nineteen centuries ago had however in its midst a number of peoples who were highly civilized. The apostle Paul knew that he was as regards the Gospel as much a debtor to the Greek who was wise, as to the Barbarian who was unwise. As we open chapter 2, we find him turning from the one to the other. His style becomes very graphic. It is almost as if at this point he saw a highly refined and polished Greek standing by, and quite approving of his denunciation of the enormities of the poor Barbarians. So he wheeled round and boldly charged him with doing in a refined way the very same things as in their grosser forms he condemned in the Barbarian. Thereby he too stands before God without excuse, for in judging others he condemned himself.

Under the term, Greek, the Apostle included all those peoples who at that time had been educated and refined under the influence of Grecian culture. The Roman himself would come under the term. They were fine fellows externally, brainy, intelligent and fond of reasoning. In the first eleven verses of this chapter Paul reasons with them as to righteousness and judgment to come, and where can you match these verses for pungency and brevity and power?

In addressing them the Apostle has no rebuke, no evil to correct, no exhortation. Instead he thanked God that their faith was spoken of throughout the whole world. They let their light shine brightly in the darkness of paganism. And His heart was filled with love for them. He thanked God for them, He prayed for His blessing upon them and that "by the will of God" he might be enabled to be with them. He longed to see them for mutual blessing. Here we have an illustration of Christian fellowship. Oftentimes he had purposed to come unto them, but was hindered. "The thwarted desires of Paul gave occasion to the Spirit of God to indite and publish, by his hand, this invaluable Epistle; to present to the Church a gift, not of present and passing effect, but which should build up and feed, and instruct, the Saints to the end of the time of the church's patience in the wilderness of this world." He felt, what every sinner, saved by Grace should feel, that he was a debtor to all. The possession of the Gospel makes us debtors to all. He had constantly discharged his debt by preaching the Gospel to the Jews and Gentiles and now he is eager "to preach the Gospel to you that are in Rome also." And can there be anything more blessed for the Saints than the Gospel? To be reminded of it and to be led deeper into the story of God's love and redemption is one of the great needs of God's people. Only as we do this can we be maintained in the reality and freshness of the Gospel. Therefore Paul longed to visit Rome to preach the Gospel to "the Beloved of God called Saints."