Bible Commentaries
Romans 1

Introduction

Introduction

The first chapter of Romans has four distinct sections: introduction (verses 1-7); Paul’s relationship to the church in Rome (verses 8-15); the theme of the epistle (verses 16-17); the Gentiles’ need for salvation (verses 18-32). This last section is really the first part of a larger section detailing the doctrine of justification by faith (1:18-5:1a).

In the opening section, Paul employs an expanded form of the standard introduction used in ancient Greek letters. He begins by introducing himself to the church there, a longer introduction than usual because the brethren in Rome do not know him, "and he must make clear what right he has to claim this church’s attention" (Nygren 43). He refers to his mission and gives a significant definition of the gospel that is his mission to preach (verses 1-4). In verses 9, 15, and 16, he refers to his definition in verses 2-4. In verses 5 and 6, Paul establishes, by reference to the grace and apostleship he has received, his responsibility to bring the gospel to the church in Rome. In verse 7, he concludes his introduction with the standard address and salutation. As C.E.B. Cranfield has noted in each of these three elements of introduction (introduction of himself, address, and salutation), Paul has infused a "rich theological content" (1).

Verse 1

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

Paul, a servant: The word servant is from dou=lo$ and denotes a slave (BDAG 259-260). A term of abhorrent repugnance to a Greek, dou=lo$ is a title of honor to God’s people. It is used to describe one’s voluntary relationship to Christ or to God. In the Old Testament, Moses is described as "the servant of the Lord" (Joshua 14:7). Likewise, Joshua (Joshua 24:29), David (Psalms 89:3), and the prophets (2 Kings 17:23) are so ennobled. In this usage, dou=lo$ is expressive of total allegiance and not merely of isolated or occasional acts. A slave of God is one who is "owned by him body and soul" (260). This designation is given to those who have voluntarily submitted themselves to the Lordship of Christ.

For Paul every Christian is a slave (6:15-23; 1 Corinthians 7:22-23; Ephesians 6:6; see also Romans 12:11; Romans 14:18; Romans 16:18; Romans 1

Corinthians 3:23; 6:19-20; Colossians 3:23). In this relation the term expresses the total belongingness and total allegiance characteristic of those who recognize and submit to Jesus Christ as Lord; however, here it is most probably used in a special sense. In addition to Paul’s personal confession of commitment, there is likely a reference to the writer’s special office (Galatians 1:10; Philippians 1:1; see also James 1:1-2; 2 Peter 1:1). As J.A. Beet says:

A man who knocks at our door and calls himself a servant of some great one implies that he has come on his master’s business and claims an attention to be measured by the importance, not of himself, but of his master (29).

of Jesus Christ: Interestingly, in Greek, Paul uses the appellation Christ Jesus. For Paul, the term Christ is not merely a name but a title. The other apostles meet Jesus first and gradually come to accept Him as Christ (Messiah) (Matthew 16:16); whereas Paul meets Him first as the glorified Christ (Acts 9:1-8) and only later comes to know Him as the man Jesus (Galatians 1:16-18). In addition, Paul emphasizes at the outset that the One whose slave he is, is the fulfillment of God’s promises and of Israel’s age-old hope.

called to be an apostle: Literally and more accurately, Paul is "called an apostle" (Zondervan Parallel New Testament in Greek and English 445). In one sense, all Christians are "called" (1 Corinthians 7:17; 1 Thessalonians 2:12; 1 Thessalonians 4:7; 2 Thessalonians 2:14; 1 Peter 5:10). But here the reference is to the apostle’s divine calling (Galatians 1:1; Galatians 1:15; Acts 9:15). He wants to establish clearly that he has not appointed himself to this office. In all of his epistles except Philippians , 1 and 2 Thessalonians, and Philemon, Paul introduces himself as an apostle of Jesus Christ. He is an authorized agent or representative of Jesus Christ. His apostleship is equal to that of the other twelve, evidencing all the marks of an apostle:

1. He had seen the risen Lord (1 Corinthians 9:1).

2. He received his commission from Christ (Galatians 1:1; Acts 26:15-18).

3. God attested to his apostleship by giving him miraculous power (2 Corinthians 12:12) and the power to confer gifts of the Holy Spirit upon believers (Acts 19:6; Romans 1:11).

Cranfield says:

The use of the word "apostle" here indicates that Paul claims the attention of the Roman church to what follows not on the ground of his own personal worth and wisdom but by virtue of the commission he has received from Christ. The word points away from the apostle’s person to Him whose apostle he is. It is thus both a very humble word and also at the same time expressive of the most august authority (Vol. 1 52).

separated unto the gospel of God: The word eu)agge/lion translated "gospel" means simply "good news" (BDAG 402). In the New Testament, it is "usually interpreted as the gospel (good news) about Christ" (403). The same word is used in the Septuagint of the coming Messiah (Isaiah 40:9; Isaiah 41:27; Isaiah 52:7; Isaiah 61:1; Nahum 1:15).

This is the third phrase placed in apposition to Paul. Not only is he a special slave and a divinely called apostle but also he is especially separated by God to function as a herald of the gospel. His province is to present an authoritative and normative proclamation of the "good news" of God concerning Jesus Christ His Son. Paul’s message is the word of God spoken "not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth" (1 Corinthians 2:13). He wants his readers to know it is God who appointed him to this work (Galatians 1:15; Jeremiah 1:5).

In verses 2-4, Paul gives a more detailed definition of the gospel to which he has been separated.

Verse 2

(Which he had promised afore by his prophets in the Holy scriptures,)

Which he had promised afore: It is the "gospel of God" that was promised. In other words, the preaching of the gospel was heralded long before by the prophets of the Old Testament (Isaiah 40:1-10; Isaiah 41:27; Isaiah 52:7-10; Isaiah 53:1; Micah 4:2; Nahum 1:15). Paul characteristically insists the preaching of the gospel is not some new thing. As Frederic Godet says, it "has not dropped suddenly from heaven" (75). Repeatedly, Paul refers to the fact that the gospel is the fulfillment of promises made long before the days of Jesus (Acts 13:32; Acts 26:6; Acts 26:22; Romans 3:21; 1 Corinthians 15:3; Titus 1:2; see also Acts 3:18; Acts 10:43).

Having revealed in verse 1 that the gospel belonged to God, or more properly that God was its origin, Paul now emphasizes the complete trustworthiness of this gospel. It is the fulfillment of God’s promises. Not only so, but it is the aim and object of the Old Testament. At the outset, Paul establishes that the Old Testament can be rightly interpreted only in the light of the New Testament.

by his prophets: The Old Testament prophets were men through whom God spoke to His people. The primary function of the prophet is clearly set forth in Deuteronomy 18:18 b, "…and I shall place my words in his mouth, and he will speak unto them all which I command him." The prophet was to tell forth the message he had received from God. The word "prophet" (profh/th$) means a proclaimer and interpreter of the divine revelation (BDAG 890). The common notion that the prophet’s primary work was to foretell the future is incorrect. While his work certainly included that aspect of service, it was not the focus of his work. He was to convey God’s message to the people correctly. In doing so, he often did reveal matters whose fulfillment was in the distant future—the New Testament Age. Here, however, Paul refers to the dozens of prophecies given hundreds of years before the coming of Jesus concerning the birth, life, death, teaching, miracles, and resurrection of the Messiah.

in the Holy scriptures): The prophets whom Paul has in mind are men such as Isaiah and Jeremiah, who wrote down their revelations, as opposed to Elijah or Elisha. The word "scriptures" (grafai=$) could refer to any writings, although in the New Testament it characteristically means the word of God (BDAG 206). Appending the word "holy," however, removes all doubt. The gospel of God to which Paul was separated is the one that the Old Testament prophets had written about under the inspiration of the Holy Spirit in the Holy scriptures.

Verse 3

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

Concerning his Son Jesus Christ our Lord: This statement comprises Paul’s third definition of the gospel or good news mentioned in verse 1. First, the gospel is God’s—God is its source. Second, the gospel is the fulfillment of the prophecies and promises made long ago in Old Testament times by God’s prophets in the Old Testament scriptures. Third, the gospel is the good news concerning God’s Son, Jesus Christ our Lord.

Paul often designates Jesus as God’s Son (1:9; 5:10; 8:3, 29, 32; 1 Corinthians 1:9; 1 Corinthians 15:28; 2 Corinthians 1:19; Galatians 1:16; Galatians 2:20; Galatians 4:4; Galatians 4:6). The relationship described by these words marks Jesus out from all others. He stands in a relationship to God shared by no other. Jesus is unique. Fuller expression of their relationship is voiced in Romans 8:3; Romans 8:32. Cranfield believes "the position of the words ’his Son’…would seem to imply…the one who was born of the seed of David was already Son of God before, and independently of, the action denoted by the second clause (’who was appointed…of the dead’)" (5).

It is beyond doubt that Christ’s divine preexistence is familiar to Paul’s mind and must be taken into account when assessing the meaning he attached to the term, "his Son" (1 Corinthians 8:6; 1 Corinthians 10:4; Philippians 2:6; Galatians 4:4; Colossians 1:15-17).

It is one thing to recognize Jesus Christ as God’s Son, but it is something altogether different to accept Him as one’s Lord. The word kuri/ou means owner, master, ruler, lord (Vine, Vol. III 16). To accept Jesus as one’s Lord means to submit to His will, to allow Him to regulate and control one’s life. Paul establishes in the beginning his view that Jesus is to become more to believers than the Messiah. He is to become their Lord.

which was made of the seed of David: The descent of the Messiah from the family of David was a strongly established expectation among the Jews. The prophets forecast the lineage of Jesus through the Davidic line (Psalms 89:35-36; l32:11-12; Jeremiah 23:5; Jeremiah 33:15). Furthermore, these words agree with the testimony of other parts of the New Testament (Matthew 1:1-16; Matthew 1:20; Luke 1:27; Luke 1:32; Luke 1:69; Luke 2:4; Luke 3:23-31; Acts 2:30; 2 Timothy 2:8; Revelation 5:5; Revelation 22:16).

according to the flesh: So far as Jesus’ human nature is concerned, He was a descendant of David. Paul uses the phrase "according to the flesh" in the same way in Romans 9:5. It corresponds to "as a man."

Verse 4

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

And declared to be the Son of God with power: By using the qualifying statement in verse 3, "according to the flesh," Paul indicates that God’s Son, who is the principal subject of the gospel to which Paul has been separated, is not defined completely by His human nature. There is more to be said of Him. As to His spiritual nature, He was declared to be the Son of God with power. Declared is o(risqe/nto$, which means "to characterize with precision or to set forth distinctively" (AGLP 297). Having established His human nature as a descendant of David, Paul now reveals the spiritual nature of God’s Son. According to Jesus’ spiritual nature, He was marked out to be, not David’s son, but the Son of God.

The proof that Jesus Christ is the Son of God was His resurrection from the dead. This was the crowning miracle that established beyond question His divine Sonship. It is worthy of note that Paul does not say that Jesus became God’s Son at His resurrection from the dead. Rather he states that His resurrection miraculously validated His divine Sonship. In contrast to His being God’s Son by His apparent weakness and poverty during His earthy sojourn, He was appointed God’s Son by the miraculous power of His resurrection from the dead.

according to the spirit of holiness: There is needless controversy over this phrase. The Holy Spirit as a member of the Godhead is not under consideration here at all. The contrast is between "according to the flesh" of verse 3 and "according to the spirit of holiness" in verse 4. The alternate rendering of this phrase, which is footnoted in the New International Version, is accurate: "and who as to His spirit of holiness." In verse 3, Jesus is the son of David according to His humanity. In verse 4, He is the Son of God according to His own holy spirit. By comparison, consider Hebrews 9:14 where the reference is to Christ’s own personal "eternal spirit" and not to the Holy Spirit. Numerous renowned scholars like J.W. McGarvey, James Macknight, Henry Alford, A.T. Robertson, Beet, and others support this view.

by the resurrection from the dead: The resurrection of Jesus does not mark the beginning of His divine Sonship. He did not become God’s Son on account of or by virtue of His resurrection. Rather the resurrection marked Him out distinctively as God’s Son. It was the proof of His divinity.

Thus, the gospel Paul preaches has Jesus Christ, the son of David and the Son of God, as its center. He is the One whom Paul designates as "our Lord." The entirety of the gospel to which Paul has been separated is encompassed by two great facts:

1. Jesus is the Christ, the promised Messiah from the line of David.

2. God has demonstrated that He is the Son of God in power by His resurrection from the dead and has given Him a name that is above every name—the Lord Jesus Christ.

Verse 5

By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

By whom we have received grace and apostleship: Paul received his "grace and apostleship" from the resurrected Christ. The risen and glorified Lord appeared to Paul on the Damascus road and granted to him this gift (1 Corinthians 9 :l; 15:8; Galatians 1:1; Galatians 1:12; Galatians 1:16; Acts 9:3 ff; Acts 22:6 ff; Acts 26:12 ff). Paul refers to himself when he adopts the plural pronoun here. Cranfield calls it "a kind of writer’s plural" (8).

The most probable interpretation of "grace and apostleship" is that Paul received the grace of apostleship. Ephesians 3:2 and Galatians 2:9 constitute other examples where the word "grace" is used for Paul’s apostolic office. Cranfield says this is "an example of the grammatical figure of speech by which a single idea is expressed by two words connected by a conjunction" (8). In other words, Paul received his office as an apostle by the gracious provision (or unmerited favor) of God without any regard as to Paul’s worth. Acts 23:6 is cited as another example of this figure. There "the hope and resurrection of the dead" means the hope of the resurrection from the dead.

McGarvey’s notion that Paul means two distinct gifts (the grace or unmerited favor of God whereby he is saved, and the office of apostleship to which he was called) is possible but contextually doubtful. Macknight favors the interpretation given above but suggests the alternative that, "if grace and apostleship are taken separately, then apostleship may signify the office, and grace the supernatural endowments bestowed on Paul, to fit him for that office" (Vol. 1 177). This view seems more complex than necessary. The first idea is more probable.

for obedience to the faith: The translation of the New International Version conveys the sense well. "We received grace and apostleship to call people from among all the Gentiles to the obedience that comes from faith." Paul makes crystal clear at the outset that the faith by which men are justified (5:1) and the faith he explains at length in chapters one through eight is obedient faith. In other words, it is the faith that produces obedience to the will of God for all who become believers (16:26; Galatians 5:6; 2 Thessalonians 1:8; Hebrews 5:8-9; Acts 6:7).

Beet notes that the "purpose for which Paul was made an apostle [was] that men may obey faith" (36). Anders Nygren adds:

Obedience is always required of man in his relation to God. It was so in the Old Testament. There it was particularly obedience to God’s law, obedience to the covenant. But obedience is also necessary in the new aeon ushered in by Christ (55).

among all nations: Paul’s special commission was to preach the gospel to the Gentiles (11:13ff; Acts 9:15; Acts 22:14-15; Acts 26:16-18; Galatians 1:16; Galatians 2:2; Galatians 2:7-9).

McGarvey remarks that "the majesty, dignity and authority of the apostleship are emphasized by the Lordship of him who gave it, by the world-wide scope of it and the glorious purpose of it" (297).

for his name: Obedience to the faith is to be rendered on behalf of Jesus’ name. The further object of Paul’s commission is to make Christ known and honored by all men. "That this name might be on every lip and in every heart, Paul preached and lived, and was ready to die" (Beet 36). Among whom are ye also the called of Jesus Christ:

Among whom are ye also: We discover in verse 5 that the object for which Paul received his apostolic office is that he might persuade men out of all nations or from among all the Gentiles to accept the faith and to demonstrate their belief by their obedience. In this verse he hastens to include the Christians at Rome within the purview of his mission. He explains that, in addition to the other nations among whom he has been laboring (1:13), they also come within the sphere of the apostolic commission. Consequently, he has the right to address them and to command their attention.

In response to commentators who see this construction as useless ("Why should Paul explain to the Romans that they are among the number of those who are Gentiles?"), Godet replies:

On the contrary, this idea is very essential. It is the minor premise of the syllogism within which Paul…encloses the Romans. The major: Christ has made me the Apostle of the Gentiles; the minor: ye are of the number of the Gentiles; conclusion: therefore, in virtue of the authority of that Christ who has called you as he has called me, ye are the sheep of my fold (83).

the called of Jesus Christ: The Christians at Rome belonged to Christ—they had been summoned by God. Paul elsewhere teaches this divine call was issued by the Father (8:30; 9:24; 2 Thessalonians 2:14). Beet explains:

The Gospel is God’s voice calling men to Christ; and is as solemn as the voice from the burning bush, or that on the road to Damascus. They who have obeyed the call are Christ’s called ones. Just as by the voice of Christ God made Paul an apostle and gave him a right to call himself such, so by the Gospel God gave his readers to Christ and gave them a right to call themselves His (37).

Verse 7

To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

To all that be in Rome: This epistle is addressed to all the Christians who live in Rome. This specification concludes the standard formula used to introduce ancient Greek letters. We are quite sure the "all" are Christians because of both the preceding and successive descriptions of Paul’s addresses.

beloved of God: Christians are the special objects of God’s love (1 Thessalonians 1:4; Romans 5:6-8; Romans 8:39). The love of God is available to all men (John 3:16), but it is those men who choose to submit to God’s will by obedience to the faith who are the beloved of God.

This love that God bestows upon Christians is the central focus of this entire letter. The heart of Paul’s message is that through Jesus Christ God has set the believers free from the powers that held them captive. By the gospel men are freed from the dominion of the law of Moses, the wrath of God, the power of sin, and the fear of death. They are declared righteous upon the condition of faith and the works produced by faith (5:1; James 2:14-24). The love of God is both the sole cause and ultimate ground of this justification. Christians at Rome and everywhere are peculiarly the beloved of God.

called to be saints: It is not that Christians are invited to be "saints" as though sainthood were a destination. All Christians without exception are saints (1 Corinthians 1:2). Christians are called "saints" because they have been forgiven of their sins on the basis of Jesus’ sacrifice on the cross, His resurrection from the dead, and the believer’s faithful obedience to the gospel.

Christians are by fiat declared to be saints. The word "saints" (a(gi/oi$) means the holy ones (AGLP 4).

Consequent to receiving God’s salvation offered in the gospel, it is incumbent upon all Christians to live a life of holiness (1 Peter 1:13; 1 Peter 2:2). This designation points out the duty of God’s people to make God and His way the one and only aim of their lives. Cranfield is correct:

In the Bible the "holiness" of God denotes the absolute authority with which He confronts men. But this authority is the authority of Him who has revealed Himself as merciful and righteous. Applied to Israel, the term "holy" expressed that fact that they were God’s special people. Their holiness derived from God’s gracious choice of them, and it involved the obligation on their part to try to be and do what was in accordance with the revealed character of their God by obedience to His law. Paul’s use of "saint" rests squarely on its Old Testament foundations. Those who have been called by the holy God are holy in virtue of His calling and are thereby claimed for holiness of life. As used by Paul, "call" denotes God’s effectual calling: the called are those who have been summoned by God and have also responded to His summons (9-10).

Grace to you and peace from God our Father, and the Lord Jesus Christ: This salutation completes the standard opening formula for letters in Paul’s day. Paul wishes to bless the Romans with grace, or the unmerited favor and love of God revealed in Christ Jesus. In this word Paul sums up the entire gospel.

"Peace" was the common greeting of the day in that part of the world. The "peace" Paul wishes to grant, however, is most likely the peace of God that is the result of reconciliation with God.

The last words of the salutation detail the source from which such blessings issue. Paul equates the deity of God the Father and the deity of Christ Jesus the Lord by juxtaposing these terms. It is also of significant note that Paul’s description of God as the Father anticipates the startling revelation of that doctrine that is detailed in Romans 8:14-17.

Paul’s Relationship to the Church at Rome (1:8-15)

Paul continues to follow the expected form of ancient Greek letters in this section, though the content of his message differs markedly from convention. Paul’s prayers for the Romans are not vain utterances to false gods, nor is the thanksgiving he expresses made up of empty platitudes. Instead, his prayers for them are genuine and unceasing, and his desire to see them is fervent. It is a desire he now hopes will be soon satisfied.

Verse 8

First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

First: Paul desires the Christians in Rome to perceive his love for them and his genuine interest in their spiritual well-being, so they, in turn, will more readily receive his epistle to them. Consequently, he begins by referring to his prayer on their behalf. The word translated "First" leads us to expect a "second," which does not appear. Some writers have argued that since the expected "second" does not occur, Paul is using the word in the sense of "above all" or "from the very outset" (Cranfield 12). Others believe the "second," though not stated, actually occurs in verse 10 when he outlines his request to be allowed a prosperous journey unto them (Godet 86). While both of these interpretations are well within the bounds of conceivability, this expression reveals the speed and facility of Paul’s mind. He begins logically with the first point but does not pause to set the others in order. Instead he pours "forth all in one full stream of thought and feeling" (Beet 43). Another example of this structure is found in Romans 3:1.

I thank my God: Beginning with a prayer for his addressees is common for Paul (1 Corinthians 1:4; Philippians 1:3; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3; Philemon 1:4). In his letter to the Galatians, Paul’s thanksgiving is notably absent; in 2 Corinthians and in Ephesians, he calls it a "blessing."

The expression "my God" is unusual in Paul’s writing, but it does occur four other times (Philippians 1:3; Philippians 4:19; Philemon 1:4; 2 Corinthians 12:21). It is an expression often used by the Psalmist (for example Psalms 3:7; Psalms 5:2; Psalms 7:1; Psalms 7:3; Psalms 13:3; Psalms 22:1-2; Psalms 22:10). In this phrase Paul points to all of his personal experiences of God’s fatherly assistance in his life and especially in the office of an apostle. It reminds us of his poignant statement of God’s grace on his behalf in 1 Timothy 1:11-16.

through Jesus Christ: Paul presents his thanksgiving to God through Jesus Christ because Jesus is the Christian’s mediator (1 Timothy 2:5; Ephesians 5:20). Cranfield notes, "Christ is Mediator not only of God’s approach to men but also, as the exalted Lord, of their responding approach to God in worship" (12).

for you all: Paul offers thanks for all who have obeyed the gospel in Rome, not because he has any personal relationship with them or even knows them by name, but simply because of his love for God and all who yield themselves to God’s way.

that your faith is spoken of throughout the whole world: Paul is joyful as he travels from place to place, because he constantly hears of the faith of these brethren. He makes a similar statement concerning the Thessalonians (1 Thessalonians 1:8). This statement implies Paul recognizes the work of God in this widespread report of their faith.

Nygren contributes this observation:

Particularly for him who ventured his life to preach the gospel of Christ to the ends of the earth was it a fountain of joy that that gospel had been received with faith in the very capital of the world…The fact that the gospel had found its way to Rome and there been received with faith is cause enough for Paul to thank God…He is realistic enough to sense what it would mean for the Christian mission that there is in the capital of the world a church that believed in Christ (59-60).

Possibly there is more significance to geographic location in spreading the gospel to the world than we have previously thought. It is evident the apostles often sought to begin a work in a strategic location in order to influence more successfully the surrounding region. Consider the tactical locations of Corinth, Ephesus, Thessalonica, Philippi, Jerusalem, Antioch in Syria, and possibly other places. These cities were all either major population centers or significant trade-route crossroads or otherwise influential in a region.

Verse 9

For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers:

For God is my witness: Paul attaches great importance to assuring the brethren at Rome that he prays for them continually; thus, he appeals reverently to God, Himself, as the only witness who can readily substantiate the content of his prayers. It is not uncommon for Paul to call upon God to verify his words (9:1; 2 Corinthians 1:23; 2 Corinthians 11:31; Galatians 1:20; Philippians 1:8; 1 Thessalonians 2:5). Characteristically, Paul issues these formal oaths to verify statements his readers cannot prove for themselves.

whom I serve with my spirit: Paul serves God with his spirit—that is, with the eternal part of his nature. Man was created a triune being (1 Thessalonians 5:23). In Genesis 2:7, God formed the body of man from the dust of the ground and then made the body alive by breathing into man’s nostrils the breath of life, and "man became a living soul." This usage of the word "soul" is, in the strictest or narrowest sense, the life force of the body or that which animates the body. In Genesis 6:17; Genesis 7:15; Genesis 7:22, the animals are declared also to possess the breath of life. In Genesis 1:20-21; Genesis 1:24; Genesis 1:30, the words "living creature" are the same in Hebrew as "living soul" in Genesis 2:7. Therefore, in respect to his body and soul (the life force of the body), man is like the animals. However, man is elevated far above the rest of the creation by virtue of the fact that he was created in the image of God (Genesis 1:26-27). As Zechariah says, "The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him" (12:1).

The gospel of John affirms that "God is a spirit" (4:24). Therefore, we deduce that man is created in the image of God with respect to the eternal spirit God has formed within him. It is with his eternal spirit that Paul serves God.

The word "serve" (latreu/w) means particularly "to render religious service and homage, worship…especially to offer sacrifices, present offerings" (ALGP 255). Bromiley adds:

The verb has the general sense of righteous conduct in Luke 1:74; Acts 24:14; Hebrews 12:28; perhaps Hebrews 9:14. Paul’s missionary work comes under the heading of latreuein in Romans 1:9; 2 Corinthians 8:18; it is an act of religious service with an inward ("with my spirit") as well as an outward dimension. The Christian life in the Spirit is also a serving of God in Philippians 3:3. This more spiritualized rather than cultic latreuein is the main point in the NT (Theological Dictionary of the New Testament 504).

in the gospel of his Son: The "gospel" as Paul has defined it in verses 2-4 is the sphere of Paul’s priestly work in the service of God. Thus, the announcement of the good news about God’s Son is the special area of Paul’s service (compare with 15:16).

that without ceasing I make mention of you always in my prayers: As Paul instructs the leaders at Thessalonica to "pray without ceasing," so he also prays without ceasing. It was his constant and "unvarying practice" (ad) ialei/ptw$) (AGLP 6) to pray for the Christians at Rome. This constant prayerfulness on their behalf, Paul wants them to know, is an "integral but hidden part of his service" on their behalf (Cranfield 12).

Verse 10

Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you:

Paul’s earnest desire is to visit the brethren at Rome (15:32), and he continues to beseech God that he might be allowed to do so if it is God’s will. To this time, he has been prevented from doing so by the demands of his ministry (1:13). He has reason to hope, however, that he will soon be granted a prosperous journey to come to them. A prosperous journey (euo) dwqh/somai ) is simply a successful one (AGLP 181). The attitude Paul expresses in this verse is a practical application of James 4:13-16.

For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established.

For I long to see you: The word "For" introduces Paul’s explanation of his desire to visit Christians at Rome. His explanation extends through verse 16a. In Romans 15:24, he also mentions his plans to visit Spain and to stop at Rome en route, so that the brethren can participate with him in the work by bringing him on his way. Godet says, "There is in the verb e)pipoqw= along with the expression of the desire which goes out toward them, one of regret at not having been able to come sooner" (87).

Whether or not this idea inheres in the Greek word used may be debatable, but it is certain in light of verses 10 and 13 that Paul not only fervently desires to visit these brethren but also that he regrets having been unable to do so thus far.

that I may impart unto you some spiritual gift: The word translated "gift" is xa/risma. It means "that which is freely and graciously given, favor bestowed, gift" (BDAG 1081). Godet adds it is a "concrete manifestation of grace (xa/ris)" (87).

The word is used in the scriptures to describe both miraculous gifts (12:4-6; 1 Corinthians 1:7; 1 Corinthians 12:4; 1 Corinthians 12:9; 1 Corinthians 12:28; 1 Corinthians 12:30-31; 1 Timothy 4:14; 2 Timothy 1:6) and other kinds of gifts (5:15-16; 6:23; 11:29; 1 Corinthians 7:7; 2 Corinthians 1:11; 1 Peter 4:10) (BDAG 1081; Wigram 798).

Clearly, the word means just ’gift.’ What kind of gift must be determined by studying the word’s context. To learn the connotative meaning of the word "gift" here, one must factor in the impact of the adjective "spiritual." Godet rightly points out that "the epithet spiritual shows the nature and source of the gift which he hopes to impart to his readers (the spirit, the pneu=ma)" (87). In 1 Corinthians 14:1, the word "spiritual" stands alone as it does in 1 Corinthians 12:1, and it signifies spiritual or miraculous gifts. The context evidently establishes that the gifts being considered are the miraculous gifts of the Holy Spirit, which come through the laying on of the apostles’ hands (Acts 8:14-18). The word "spiritual" (pneumatikon) means "having to do with the (divine) spirit In the great majority of cases in ref. to the divine pneu=ma" (BDAG 837). The juxtaposition of these words indicates clearly that the meaning here of "spiritual gift" is miraculous gifts of the Holy Spirit, which Paul the apostle is empowered to impart to Christians by the laying on of his hands (2 Timothy 1:6; Acts 8:14-18). The word "gift" is notably singular, however. There are several possible explanations. Perhaps Paul has in mind a particular miraculous gift that he wishes to endow upon the church. Or, conceivably, it is singular because he intends to convey only one gift to each recipient. On the other hand, he may have used the singular in a general sense of miraculous power. Nevertheless, it seems evident that he has in mind the impartation of miraculous gifts.

The impartation of miraculous spiritual gifts was peculiarly the work of apostles. Acts 8:18 assigns this task to them, and 2 Timothy 1:6 supports it. Furthermore, there is no New Testament example of anyone other than an apostle imparting gifts. Such transfer of gifts was important to the function of the infant church. Gifts were necessary to reveal "the new and living way" (1 Corinthians 2:1-13; 1 Corinthians 14:1-37; 2 Timothy 3:14-16), and they were also essential to confirm the word (Mark 16:20; Hebrews 2:3-4). In all probability, these gifts were more widely distributed among early Christians than we may have previously thought (Mark 16:16-17; Acts 2:38; Acts 8:14-18; 1 Corinthians 1:7).

Last, one must not infer from this passage that the brethren at Rome had no spiritual gifts at the time of Paul’s letter, for in Romans 12:4-8 he gives them instructions regulating the use of the gifts they currently possessed. Rather, we should understand that Paul wishes to exercise his apostleship among them to increase their miraculous powers for the benefit of the church as a whole.

to the end ye may be established: "Established" is from the word sthri/zw, and it means "confirm, establish, strengthen" (BDAG 945). In this verse the verb is passive. Paul desires no credit for imparting spiritual gifts to these Christians. Instead he wants them to be strengthened. Paul is simply the agent of God. With him, it is God who strengthens (compare 1 Corinthians 3:6; Judges 1:24). Paul’s motivation for desiring to impart to the Roman Christians a gift of the Spirit is so they will be prepared to serve God more ably and to glorify His Holy name.

Verse 12

That is, that I may be comforted together with you by the mutual faith both of you and me.

Paul hastens to clarify that not only does he expect to exercise his gift of apostleship among them by imparting a gift but also he hopes to receive encouragement from them.

That is, that I may be comforted together with you: The verb "comforted together" (sumparaklhqh=nai) is also passive as is the verb in verse 11. It means "to share in mutual encouragement" (AGLP 386). Paul plans to impart a gift to them so they will be strengthened in faith, obedience, and their ability to serve God. From their strengthening, he hopes to be encouraged by the success of the Lord’s work among them and by the mutual sharing of their common faith.

The common bond of salvation by the blood of Christ causes the fellowship of the brethren to be encouraging to all. The teachers and leaders rejoice in the fellowship of their brethren, as much as the brethren do in the presence of their leaders (compare Acts 28:15).

by the mutual faith both of you and me: These words express a reciprocity by virtue of which Paul’s faith will act on theirs and theirs on his, to the strengthening and encouragement of both him and them. This mutual sharing relies on the common atmosphere of one and the same faith in which all believers participate (Judges 1:3). Paul’s desire is not solely to strengthen the Christians at Rome by imparting a gift to them, nor only to reinforce his own faith by their encouragement of him, but especially to assist in the increase of the church. He comes to them both as a fellow believer and as an apostle of Jesus Christ.

Now I would not have you ignorant, brethren, that often times I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among the Gentiles.

Now I would not have you ignorant, brethren: This phrase is a common formula that Paul uses to emphasize what follows (11:25; 1 Corinthians 10:1; 1 Corinthians 12:1; 2 Corinthians 1:8).

that oftentimes I purposed to come unto you: Paul wants them to realize his desires and prayers to come and see them are not idle. Numerous times he has actively detailed plans to come. He does not want them to think he considers their city and the cause of the Lord in the capital of the world unimportant. To the contrary, he does recognize the importance of Rome and the churches there; however, he has been unable to come until just now.

(But was let hitherto): "Let" is an archaism for "hindered." Until now, Paul has been prevented from coming to them. In Romans 15:22 and its context, Paul clarifies that his delay in coming to them has been because of his labors in various other mission fields. Heinrich Meyer observes that Paul is not hindered from coming to Rome by Satan as he is sometimes hindered in his travels (1 Thessalonians 2:18); neither is he hindered by the Holy Spirit as he is in Acts 16:6 Rather, he suggests Paul is hindered only by his own missionary labors (45). McGarvey correctly notes, however, that the word here is the same as that used in Acts 16:6. He says it means:

…to forbid and implies the exercise of a superior will. The whole context here indicates that the divine will restrained Paul from going to Rome, and this in no way conflicts with the statement that the needs of the mission fields hindered him. God’s will forbade and the needs cooperated to restrain... Two causes may conspire to produce one effect (300).

Paul is restrained from coming to them sooner by the pressing needs of his work, all of which is regulated by God.

that I might have some fruit among you also: Paul uses the word "fruit" here as Jesus does in John 15:8; John 15:16, that is, of converts to Christ. Godet comments:

To have fruit, does not here signify: to bear fruit, as if Paul were comparing himself to a tree…The meaning is rather to secure fruit, like a husbandman who garners a harvest…At Corinth and Ephesus he gathered full harvests; at Rome, where the church already exists, he will merely add some handfuls of ears to the sheaves already reaped by others (89).

Quite simply, Paul wants to come to Rome to be able to convert men who live there to Jesus Christ.

even as among other Gentiles: It seems most probable that these words indicate the great majority of Christians at Rome are Gentiles. Cranfield believes otherwise. He translates the phrase "in order that I might obtain some fruit among you also even as I have done in the rest of the Gentile world" (15). His argument is not persuasive, and he admits to the possibility of the first view. To understand the church at Rome to be predominantly Gentile with a sprinkling of Jews is more in keeping with the words of verse 14 and the tenor of Paul’s arguments.

Verse 14

I am debtor both to the Greeks, and the Barbarians; both to the wise, and the unwise.

I am debtor: "debtor" (of) eile/th$) means to owe someone something, for example, loans, debts, sums, or rents. The things owed may be spiritual, and the word is also used with the infinitive for "to be under obligation to…God’s goodness also makes people debtors. This gives rise to the idea of moral obligation" (Bromiley 746). Paul reckons himself to owe the Gentiles something. What did he owe to all men? He owed them an opportunity to hear the same gospel of salvation that he himself had so desperately needed to hear only a few years earlier. Paul was possessed of a keen sense of obligation to distribute as widely as possible the good news about Jesus Christ (1 Corinthians 9:16). Beet (46) agrees with Robertson Whiteside’s observation:

A practical question arises here: Was Paul under any obligation that the rest of us are not under? Are we not in debt the same as he? Are not all Christians under the same obligations? Everyone is responsible up to the limit of his possibilities (14).

both to the Greeks, and the Barbarians; both to the wise, and the unwise: In view of what Paul has said in verse 13 about his special mission to the Gentiles, it is more probable that both of these pairs constitute the totality of the Gentile world. It seems unlikely that Paul intends to place the brethren at Rome in any of these groups, though such a proposition is often entertained by commentators. More likely he intends merely to designate all Gentiles as the special objects of his mission. By "Greeks" he no doubt means all of those who are possessed of Greco-Roman culture and who speak the Greek language. By "Barbarians" he means to include the rest of the Gentiles. The second pair refers to a different dichotomy, making up the whole. The "wise" are the intelligent and educated, whether Greek or Barbarian. The "unwise" are the illiterate or uneducated who are also less intelligent. These, too, he knows may be either Greek or Barbarians. Cranfield contributes:

Here both pairs of terms seem to be used in a thoroughly objective, factual manner, without overtones of irony, complacency, prejudice or contemptuousness. While in the first grouping the thought is probably of communities, in the second it is rather of individuals (16).

Verse 15

So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

So, as much as in me is: The sense here is "And so, for my part" (TCNT). Paul knows he has been prevented from coming to them more than once in days gone by and that he might yet be hindered again; but as far as he is concerned, he is ready to come and preach to them.

I am ready to preach the gospel to you at Rome also: "Ready" is from pro/qumo$, meaning:

…ready, willing, eager, active, passionate and sometimes carries the idea of bravery and courage…In Romans 1:15 Paul expresses his eager resolve to discharge his apostolic office in Rome; he has a sense of obligation to Rome, too, within his apostolic calling (1:5) (Bromiley 937-938).

Paul is not only ready but also he is willing and seriously eager for an opportunity to visit Rome.

He is passionate to go there to discharge his obligation to preach the gospel to the Romans as he has to others. By "preach the gospel," he does not refer to the initial proclamation of the good news about Jesus Christ to unbelievers—at least that is not his primary meaning. Rather he means to preach to the Christians at Rome "with a view to the deepening of their understanding and strengthening of their faith and obedience" (Cranfield 16). To be sure, he and they would both be desirous of opportunities during his visit to convert new believers to the faith of Jesus Christ. Nevertheless, his primary aim is to deepen the knowledge of the brethren at Rome. His expression here is similar in extent to the one he issued at Corinth where "he determined not to know anything among you, save Jesus Christ and him crucified," and then he proceeded to explain the significance of the story of Jesus and His death (1 Corinthians 2:2). The point is that 1 Corinthians comprises nothing "save Jesus Christ and him crucified." In like manner, the "gospel" in its broadest extension includes all that Paul preached—more precisely it includes the entirety of the New Testament.

The Theme of the Epistle (1:16-17)

Verses 16 and 17 are properly part of the paragraph that began in verse 8. In these verses Paul explains not only his readiness to preach the gospel at Rome but also his clear statement of the theme of the epistle. These verses set the keynote for the first eleven chapters of the book. In order to clarify the logical structure of this letter, we have elected to set these verses off as a major segment of this chapter. One should remember, however, that they properly belong to the previous paragraph. Notice the smoothness of Paul’s transition from introduction to substance.

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek.

For I am not ashamed of the gospel of Christ: Already Paul has suffered much for the cause of Christ. He was banished from Antioch in Pisidia. In Lystra he was stoned and left for dead. In Philippi he was beaten and locked up. In Athens the "great philosophers" ridiculed him. At Corinth he was persecuted; at Ephesus a mob almost killed him. Still, he is not afraid or ashamed to declare boldly the glorious gospel of salvation. In fact, he still reckons himself in the debt of all men because he has received salvation and they have not. Even at Rome, the capital of the world, with all of its pomp and circumstance, he eagerly desires an opportunity to declare again the gospel. With this sentence, Paul makes an almost unnoticed transition from his personal greeting to his theme for this epistle.

Cranfield makes the interesting observation that it is not so much that Paul is proud of the gospel as it is a reflection of:

…his sober recognition of the fact that the gospel is something of which, in this world, Christians will constantly be tempted to be ashamed. We may compare Mark 8:38; Luke 9:26; 2 Timothy 1:8. The presence of this temptation as a constant feature of the Christian life is inevitable both on account of the world’s continuing hostility to God and also on account of the nature of the gospel itself, the fact that God (because He willed to leave men room in which to make a free personal decision of faith rather than to compel them) has intervened in history for men’s salvation not in obvious might and majesty but in a veiled way which was bound to look to the world like abject weakness and foolishness (17).

In essence Paul strikes a familiar chord to his previous lengthy argument in 1 Corinthians 1:17 through 2:16.

The overriding reason Paul is not ashamed of the gospel is that in it is discovered the conditional plan by which God declares men to be righteous.

for it is the power of God unto salvation: The word "power" (du/nami$) means "power, strength, ability…in the N.T. a manifestation or instance of power, mighty means" (AGLP 108).

The gospel then contains God’s power or strength or ability to save men. The word "salvation" (swthri/an) contains two concepts: (1) rescue from God’s wrath and (2) the gift of eternal life (Godet 91). Paul is saying the gospel, or the good news about Jesus Christ, is God’s power to rescue men from His own righteous wrath; and in addition, it is God’s power to give to those thus rescued the blessing of eternal life. This phrase is the key to salvation from sin. In all of the New Testament, it is only the gospel that has the power to save men.

to everyone that believeth: The salvation offered to men in the gospel is available to all races, kindred, and tongues (1 Timothy 2:3-6; Titus 2:11). Yet God’s offer of salvation in the gospel is conditional. God desires that all men be saved—He is not willing that any should perish (2 Peter 3:9). However, the fact is all men will not be saved. Only those who choose of their own free will to accept the conditions of the gospel shall be saved. In this expression of the gospel, salvation is conditioned upon faith (John 1:12; John 3:16; John 5:24; John 8:24; Hebrews 11:6; Mark 16:16).

It is well to note that in the Greek language the words "faith" and "belief" are identical (pi/sti$). What is it that men must believe in order to be saved? They must believe the gospel. Consequently, since Christ is the content of the gospel (1:1-4), men must believe in Jesus. Finally, they must believe in God (Hebrews 11:6) Who has acted in Christ and whose power is the message. Any person who chooses of his own volition to believe the gospel will be saved.

But what does it mean to believe in the gospel? What is faith as delineated here? The penmen of God’s word use this significant term in a variety of shades of meaning. Faith sometimes denotes a conviction of the truth of anything, as in James 2:19. The same word is used similarly in 2 Thessalonians 2:13 where Paul reminds the Thessalonians that God has "chosen you to salvation through sanctification of the Spirit and belief of the truth." Faith is also spoken of as a confidence in something one cannot see (Hebrews 11:1). Accordingly, Christians are said to "walk by faith and not by sight" (2 Corinthians 5:7). On other occasions this word is used to signify that which is believed—that is, the content of the Christian faith (Acts 14:22; Judges 1:3; Ephesians 4:5). In this usage "the faith" describes the body of truth deposited in the church once for all time. It corresponds to the entire New Testament. Again, faith is used at least once to describe the belief that one is doing the right thing (14:22-23). In this expression, faith is tied closely to one’s conscience. Most often, however, the word "faith" denotes a trust in God or Christ that not only relies upon the truth of His word but is also committed to doing His will. In other words, the faith by which men are saved exhibits itself in obedience to God’s will. This is the meaning of faith in this verse, and it describes the faith by which men are justified (5:1). Paul opens and closes the letter to the Romans with reminders that obedient faith is the faith he has been unfolding throughout the book. Abraham, whom Paul calls "the father of all them that believe" (4:11), exhibited this kind of faith. "By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed…." (Hebrews 11:8).

Vine contributes this definition and these comments:

(Pistis), primarily, firm persuasion, a conviction based upon hearing…is used in the N.T. always of faith in God or Christ, or things spiritual…The main elements in faith in its relation to the invisible God, as distinct from faith in man, are especially brought out in the use of this noun and the corresponding verb (pisteuo); they are (1) a firm conviction, producing a full acknowledgment of God’s revelation or truth, e.g., 2 Thessalonians 2:11-12; (2) a personal surrender to Him, John 1:12; (3) a conduct inspired by such surrender, 2 Corinthians 5:7. Prominence is given to one or the other of these elements according to the context…. (Vol. II 71).

to the Jew first, and also to the Greek: This phrase is used to emphasize the previous one. The gospel is for "everyone that believeth." Everyone is now divided into two groups, and both of them are included in the gospel call. This construction underlines the universality of the gospel. The word "both" (te) (see Alfred Marshall 442) lays stress on the new equality of the Jews and Gentiles. The word "Greek" here is used differently from the same word in verse 14. There reference is made to a portion of the Gentile world—the other portion of which is designated as Barbarian. Here the reference is to Greeks, the elite of the Gentile world, as generally representative of all Gentiles (compare 1 Corinthians 1:22-24) (Cranfield 19-20).

The gospel is directed to the Jew first, not because Jews are preferred before Gentiles, but rather because they had the right of "priority in time which belonged to Israel as the result of its whole history" (Godet 92). God granted Israel this privilege by virtue of Jesus’ being born as a descendant of Abraham. It is worthy of note that Jesus Himself respected this order by limiting His ministry, as a rule, to the "lost sheep of the house of Israel" and by ordering His apostles to begin their work in the kingdom in Jerusalem and Judea before spreading the message to Samaria and the "uttermost part of the earth" (Acts 1:8). The apostles remained adherent to this plan in Acts two through twelve. Furthermore, as Paul began to preach to the Gentiles, he always went first to the Jews of a city and offered the gospel in their synagogues. Only after the Jews rejected him did he turn to the more interested Gentiles (Acts 13:5; Acts 13:14; Acts 13:42-50; Acts 14:1 et.al.). Godet’s concluding remark on this passage is worthy of note:

While paying homage to the historical right of the Jewish people, Paul did not, however, intend to restore particularism. By the use [of "both" and "and"—AWB] he forcibly maintains the radical religious equality already proclaimed in the words: "to everyone that believeth" (Godet 93).

But now the greater question surfaces as to just how the gospel can actually accomplish the salvation of all men everywhere who will freely choose to place their faith in Jesus. This is the stated object of verse 17. The gospel is able to save all who believe because it reveals the plan whereby God may declare men righteous.

Verse 17

For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

For therein is the righteousness of God revealed: The word "therein" ties verses 16 and 17 together. In the gospel the righteousness of God is revealed.

Understanding "the righteousness of God" correctly is absolutely critical to apprehending the book of Romans. Paul’s entire explanation of justification pivots around this expression. In the scriptures there are two kinds of righteousness. First, there is absolute righteousness. This is the righteousness that belongs to one who exhibits absolute sinless perfection. It is the righteousness that belongs to or is descriptive of God Himself. The other kind of righteousness is a declared righteousness; that is, righteousness granted upon the satisfaction of certain stated conditions to men who are not absolutely righteous. This righteousness is issued by the decree of God Himself. Of course, since God is absolutely righteous, such a decree can be granted by Him only upon conditions commensurate with every other facet of His character.

In this context, the righteousness of God cannot refer to an attribute of God. The same expression is often used in reference to God’s righteousness (Judges 5:11; Ezra 9:15; Job 36:3; Psalms 5:8; Psalms 7:9; Psalms 48:10; Psalms 71:15; Psalms 97:2; Psalms 112:4; Psalms 119:40; Psalms 119:137; Psalms 119:142; Psalms 119:144; Psalms 119:172; Jeremiah 9:24; Daniel 9:7; John 17:25; 2 Timothy 4:8; 1 John 2:1; Revelation 16:5); and it is even so used in Romans 3:5; Romans 3:25. This facet of God’s nature, however, is not newly revealed in the gospel as is amply evidenced by the partial list of Old Testament passages listed above. Finally, the words of Habakkuk, the prophet, which Paul quotes in this context, prove the righteousness of God is a condition of man and not an attribute of God. Romans 10:3 helps to bring into focus what is meant here. The record says: "For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God."

As Whiteside notes: "The Jews were not ignorant that God was a righteous being but they were ignorant of this gospel plan of righteousness and therefore did not submit to it" (20).

In Philippians 3:9, Paul describes it as the righteousness "which is through faith in Christ—the righteousness that comes from God and is by faith" (NIV). This translation agrees with the lexicons.

Righteousness (dikaiosu/nh)) is defined as:

fair and equitable dealing, Acts 17:31;…rectitude, virtue, Luke 1:75;…in N.T. generosity, alms, 2 Corinthians 9:10…piety, godliness, Romans 6:13, et. al.; investiture with the attribute of righteousness, acceptance as righteous, justification, Romans 4 :ll; 10:4 et. al. freq.; a provision or mean for justification, Romans 1:17; 2 Corinthians 3:9…an instance of justification, 2 Corinthians 5:21 (AGLP 102).

Equally illuminating are the remarks of Bauer, Arndt, Gingrich and Danker. They say that in specific Pauline thought the expression "the righteousness of God" means:

…righteousness bestowed by God…Romans 5:17, also 1 Corinthians 1:30…In this area it closely approximates salvation…God’s [righteousness—AWB] without ref. to [law] is to be apprehended by faith Romans 1:17; 3:22, 26; 4:3ff, 13; 9:30; 10:4, 6, 10…for which reason faith is "calculated as righteousness"…Romans 4:3, 5ff, 9, 11, 13, 22; Galatians 3:6…This righteousness enables the redeemed to respond and serve God faithfully Romans 6:13…v16, 18ff…and assures them they will have life that will be fully realized at the end of the age Romans 8:10 f; for the time being it is a matter of hope…Galatians 5:5 (247).

From these considerations, it is abundantly evident that the righteousness of God, revealed in the gospel, is the system whereby God can keep His own absolute righteousness and declare men righteous in spite of the fact that they are not righteous by their own merit. It describes the process whereby God credits or imputes to men by declaration the attribute of being righteous or justified. In other words, it is the plan of salvation according to which men are forgiven of their sins. In this system, when a man receives this blessing, he is regarded by God at that point in time "as if he had never committed any sin and as if he had always accomplished all the good God could expect from him" (Godet 96). It is the explanation of this doctrine that will occupy Paul’s mind throughout this letter.

from faith to faith: Down through the centuries, scholars have interpreted this expression in numerous ways. There are really only two explanations that merit serious consideration. The first is expressed clearly by the New International Version and several other translations: "For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last…." (Knox, NEB, Phillips, TCNT). Cranfield agrees:

The most probable explanation would seem to be that they are simply an emphatic way of saying "from faith"… "to faith" having much the same effect as the "only" in the phrase "by faith only" (23).

He does not mean to appeal to the popular denominational concept of salvation by faith alone. Obviously, that doctrine can be harmonized with neither Paul’s writing nor James’ (James 2:24). He means instead to say that the righteousness that comes from God "is altogether by faith" (Cranfield 23).

Such a view does not convey the right idea, for it does not maintain the proper connection with the verb "is being revealed." The other significant view is more credible. It is that the way of faith is revealed in the gospel to produce faith in the lives of those who hear it. Translations by Conybeare and Howson, Williams, and Macknight give this rendering. Godet gives his support:

Paul’s real view is certainly this: the righteousness of God is revealed by means of the preaching of the gospel as arising from faith…in this sense, that it is nothing else than faith itself reckoned to man as righteousness (97).

But Godet’s explanation fails to clinch the point. Beet contributes that "the revelation is made, from God’s side, through the Gospel: it is received, on man’s side, by (literally ’from’) faith, that is, by belief of the preached word" (50). This comment balances both sides of the equation. The correct view is that the system of righteousness whereby God declares men righteous, upon the condition of their faith, is revealed in the gospel. This "righteousness of God" is designed to produce faith in those to whom it is preached. David Lipscomb said, "The whole plan grows out of faith as the leading principle, and is intended to produce faith in others" (31).

as it is written, The just shall live by faith: It is written in Habakkuk 2:4. This passage is quoted two other times in the New Testament (Galatians 3:11; Hebrews 10:38). To ascertain Paul’s usage, we must first comprehend Habakkuk’s usage.

Habakkuk places the proud, willful Chaldean side by side with the just. The Chaldean is proud. He is lifted up in his own eyes—"puffed up, swollen with pride and self-glorification" (Laetsch 332). He is crooked, perverted—spiritually dead. On the other side are those of Israel (Judah) who believe in the coming of the Messiah and who trust in God. These shall, on account of their faith, live. They shall survive the Babylonian storm that hangs threateningly over Israel. God intends to punish Israel so that the faithful remnant may be preserved. God is telling Habakkuk and those who will hear him to remain faithful, to continue to trust God, and they will live.

Beet notes and Cranfield (23) confirms:

The Hebrew word rendered faith, although cognate to the ordinary verb meaning "to believe," denotes, not belief, but faithfulness, that constancy and stability of character which make a man an object of reliance to others. These quoted words assume that faithfulness is an element of the righteous man’s character, and declare that by his faithfulness he shall survive. It is however quite evident that this faithfulness arises from faith, that is, from belief of the promise of God (51).

While Habakkuk has survival in this life as his primary view, Paul uses the same words to express that the faithful, obedient believer in Jesus Christ, though faced with many fiery trials of his faith both physical and spiritual, shall survive unto life eternal if he continues to be faithful and obedient. He will overcome all these trials by his faith. Cranfield suggests that "an insight into the meaning of ’shall live’ can be gained from a study of Romans 2:7; Romans 4:17; Romans 5:17-18; Romans 5:21; Romans 6:4; Romans 6:10-11; Romans 6:13; Romans 6:22-23; Romans 7:10; Romans 8:2; Romans 8:6; Romans 8:10; Romans 8:13; Romans 10:5; Romans 12:1" (Cranfield 24). Thus, Macknight is correct when he translates "the just by faith shall live" (58).

This verse concludes Paul’s presentation of the theme of his letter. God accepts as righteous all who believe and obey the gospel. This theme is the copestone of the doctrine of the righteousness of God by faith. Obviously, it remains for Paul to prove his statement, which he sets out do by demonstrating first the need both Jews and Gentiles have for the salvation offered in God’s plan (1:18-3:20). He then gives more direct proof of his theses beginning in Romans 3:20 and continuing through Romans 8:39.

All Have Sinned (1:18–3:20)

(The Wrath of God on the Gentiles—1:18–32)

Paul desires to persuade men to accept the salvation offered in the gospel. To reveal the utter need of all men, however, he pauses in his development of this great doctrine to lay bare before all the reasons the gospel is so desperately needed. If men are to be prevailed upon to make the sacrifices necessary to live lives of faith, they must first be convinced of their need. Thus, Paul begins his treatise by proving beyond question the sinfulness of all men. This argument continues through Romans 3:20 and is divided into two parts. The first proves the Gentiles are all bound under the guilt of sin (1:18-32). The second section, beginning at Romans 2:1 and continuing through Romans 3:20, reveals that the Jews also, in spite of their many advantages, are condemned without exception under the weight of sin. "There is none righteous, no, not one" (3:10).

Verse 18

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.

For the wrath of God is revealed from heaven: The word "For" links the thought of verses 16 and 17 to this paragraph. In those verses Paul asserts that God has a plan whereby men who believe in Christ can be declared righteous. The reason this system of God’s righteousness has been manifested is that God’s wrath is revealed against all sin.

Paul sets out here to prove that without the gospel all men are hopelessly mired in sin and doomed to perish eternally. He begins by demonstrating the real need for the gospel, which is that the wrath of God is being revealed from heaven against all sin.

That this section (1:18-32) is written with reference to the Gentiles is deduced in Romans 2:1 where a new personage is addressed—one who sits in strict judgment of those sinners discussed in the previous section—and in Romans 2:17 where this new addressee is named a Jew. Therefore, those specifically assailed in this section are the Gentiles. Cranfield argues plausibly that this section should not be limited in its scope exclusively to Gentiles but rather broadened to include all men; then the next section is narrowed to the Jew specifically (27, 28). However, there seems little reason to so conclude; the difference between the two arguments is negligible. The traditional view that this section applies to the Gentiles seems more likely.

God’s wrath, of course, must be understood as righteous. It must be separated from the emotional pyrotechnics that generally characterize the anger of men. God’s wrath is not exhibited emotionally. It is not motivated by personal resentment. Rather it is God’s rational response to sin. Because of His character of absolute righteousness, God cannot reveal a law, attach to it a penalty for violation, threaten infliction on those who refuse to obey, and then fail to punish when the law is broken. Such a failure would violate God’s righteousness and, consequently, represents an impossibility. Therefore, God’s anger and punishment against sin are being revealed. Unless men accept the gospel by faith, they cannot be saved. In answer to those who ask how the God Who is love can be angry at and punish mere mortals, Cranfield eloquently says:

God would not be the truly loving God that He is, if He did not react to our evil with wrath. His wrath is not something which is inconsistent with His love: on the contrary, it is an expression of His love. It is precisely because He loves us truly and seriously and faithfully that He is wroth with us in our sinfulness (29).

When Paul says God’s wrath is being revealed, he does not tell us how or in what way. The Jews knew of God’s wrath from the pages of the Old Testament, but Paul makes no reference to that here. This verse is a summary statement of what the author is about to explain. One must read on to see in what way God’s anger is being unveiled. Regarding Paul’s statement that it is being revealed from heaven, Cranfield remarks that his purpose is "simply to emphasize the utter seriousness of ’God’s wrath’ as being really God’s wrath: it amounts to an underlining of ’God’s’ [wrath]" (30).

against all ungodliness and unrighteousness of men: Some writers interpret "ungodliness" as sins that violate the first four of the Ten Commandments and "unrighteousness" as sins that break the last six. Presumably, they make this artificial construction because the first section of the Ten Commandments details laws regulating the Israelites’ relationship with God, and the second section details laws regulating their relationships with their fellows. This distinction seems unlikely. More probably Paul uses these two terms to reveal a more complete description of sin. Cranfield is correct when he says, "’Ungodliness’ [brings] out the fact that all sin is an attack on the majesty of God and ’unrighteousness’ the fact that it is a violation of God’s just order" (30).

who hold the truth in unrighteousness: Men who are guilty of the "godlessness and wickedness" (NIV) against whom God’s wrath is revealed suppress or hinder the truth by their wickedness. The word "hold" (kate/xw) means to "hold down, to suppress something" (BDAG 532). In their refusal to acknowledge the truth of God’s existence and provision for man, revealed both in God’s creation and in His word, men are hindering the truth. They are hindering the truth’s intended effect in their own lives and, consequently, in the lives of those around them. The attack of wicked men against God and His truth, however, is only an attempt to suppress the truth. It is an attempt doomed to failure because God’s wrath is being revealed against them.

Verse 19

Because that which may be known of God is manifest in them; for God hath shewed it unto them: God’s wrath is being revealed against the unrighteousness and ungodliness of the Gentiles, who are actively suppressing or hindering the truth because they have rejected what is objectively knowable of God. As verse 20 explains, God’s existence and divinity are evident to all men by the declaration of His creation. God Himself has "brought it to light or displayed" (fanero/$ ) this evidence (AGLP 425). He purposely reveals Himself in His creation (Psalms 19:1-4; Psalms 14:1; Psalms 53:1; Isaiah 40:26; Acts 14:17; Acts 17:27-28). Yet, in spite of the revelation declared by God’s creation, the Gentiles continue to reject Him and continue to attempt to suppress the truth. No wonder God’s wrath from heaven is being revealed against all such unrighteousness.

Verse 20

For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that, they are without excuse.

For the invisible things of Him from the creation of the world are clearly seen: Paul uses a striking figure when he describes invisible things that are clearly seen. Things invisible to the physical eye are clear to the mind’s eye. The existence, eternal power, and divinity of God are all evident to the eye of the mind because the creation evidences them. God’s existence, power, and character are all implied in the creation of the universe.

These invisible things have been evident since the day of creation (Genesis 1). Men who deny the existence of God and attempt to explain the universe on the basis of natural causes and organic evolution are among those against whom God’s wrath is being revealed. They are without excuse for rejecting what is plainly evident in nature (2 Peter 3:1-7).

being understood by the things that are made, even His eternal power and Godhead: God’s eternal power and His Godhead are the invisible things of verse 20a. These are understood to exist on account of the creation. Even godless evolutionists recognize the need for vast amounts of power to explain the creation of the universe; thus, we encounter such notions as the big bang theory and other such false concepts about the origin of the universe. The world of nature clearly reveals that the power that created the universe is the unlimited power of God. Not surprisingly, God’s word concurs (Genesis 1, 2; Psalms 19:1-4 et.al.).

The creation reveals not only God’s omnipotence but also His Godhead. The term "Godhead" includes "the whole of that which goes to make up our idea of God, all that in which God differs from us" (Beet 56). The New International Version renders it "divine nature."

so that, they are without excuse: God did not so reveal Himself in nature to strip men of any excuse so He could condemn them; rather, as a result of God’s self-revelation through nature, men are without excuse for failing to believe and obey Him. God’s purpose is to reveal Himself to men so they might recognize and serve Him; but men reject what is evident and thus are completely without excuse. The point is they are not able to plead ignorance as a pretext for their unbelieving condition. Cranfield writes:

They have been constantly surrounded on all sides by, and have possessed within their own selves, the evidences of God’s eternal power and divinity, but they have not allowed themselves to be led by them to a recognition of Him (32).

Verse 21

Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

Because that when they knew God they glorified him not as God: The reason the Gentiles were without excuse is introduced by the words "Because that" and continues through verse 23.

Godet colorfully expresses it, "Yes, inexcusable, because of the fact that…" (104).

The first reason they had no excuse is that, even though they knew God, they had refused to glorify Him as God. They knew God in the sense that the creation they enjoyed testified time and again of God’s existence, power, and divinity (1:20). Paul essentially makes this same argument before the Athenians on Mar’s Hill (Acts 17:23-29) when he explains that all men "should seek the Lord, if haply they might feel after him and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring" (Acts 17:27-28).

God is abundantly evidenced in the marvelously intricate design of the entire universe and in the minute precision of the function of man’s body. He is revealed openly in the glories of nature and in the beauty of all the beasts.

Yet, in spite of this clear revelation, men refuse to glorify Him as God. To "glorify" (doca/zw) means: "to adore, worship" (AGLP 106, 116). In the Theological Dictionary of the New Testament, Bromiley says:

While the term can denote "reputation" or "power," its main use in the NT is shaped by the OT; it thus becomes a biblical term rather than a Greek one. While individual nuances may embrace divine honor, splendor, power, or radiance, what is always expressed is the divine mode of being, although with varying stress on the element visible of manifestation (cf. Luke 2:9; Luke 9:31-32; Acts 22:11; Revelation 15:8; Revelation 21:23). In the NT again, giving God glory means acknowledging (Acts 12:23) or extolling (Luke 2:14) what is already a reality (180).

Whiteside says:

To glorify God as God is to recognize him as the Creator, Preserver, and rightful Ruler of all things, and to seek earnestly to comply with His will—to do the work he intended us to do…(John 17:4) (30).

Having received from God such wonderful blessings as are evident in His creation, they should have recognized God as the source of all the good things they enjoyed and gladly should have given to Him the reverent worship and adoration of their hearts; but they did not. Today when men refuse to acknowledge the glory of God in His creation and instead seek a natural explanation for all things through the process known as organic evolution, they, too, are without excuse.

neither were they thankful: Having diligently erased the obvious evidence of God’s existence, power, and glory from their philosophy, it is no surprise the Gentiles are ungrateful. To be unappreciative of God’s blessing is the height of insult to His majesty and glory.

but became vain in their imaginations, and their foolish heart was darkened: The heart of man is used in the Bible to denote:

1. The seat of feelings, desires, and passions (e.g., joy, pain, love, desire, and lust)

2. The seat of thought and understanding

3. The seat of the will

4. The religious center to which God turns, which is the root of religious life, and which determines moral conduct… (Theological Dictionary of the New Testament 416).

Here Paul uses "heart" to refer to the inner man: the thinking, willing, and feeling part of the mind. Because of their unwillingness to acknowledge and glorify God, these people became gradually darkened in their minds.

Because they refused to recognize and glorify God, their foolish thinking and corrupt misuse of their minds gradually caused the truth to fade from their minds. As Beet notes, "The eye which refused to see lost to some extent the power of sight" (58). Their corrupt lives corrupted their minds. Gradually they lost their ability to recognize error, and they persuaded themselves to worship idols made with their own hands (Genesis 6:5; 2 Kings 17:15-16; Psalms 81:12; Ecclesiastes 7:29; Jeremiah 2:5; Ephesians 4:17-18; 1 Peter 1:18).

Verse 22

Professing themselves to be wise, they became fools:

Ironically, the more darkened men’s minds are the more they vaunt their own worldly wisdom. When men deny the existence of God, they become fools (Psalms 14:1; Psalms 53:1; compare 1 Corinthians 1:21).

No matter how much knowledge men possess, if they reject God from their minds, they are fools. Contrary to the vain musings of fools, monotheism did not derive from polytheism. In fact, the opposite occurred. Idolatry and the worship of many gods devolved from true worship of the One God when men refused to recognize and glorify Him as God. Shepherd contributed this note to Lipscomb’s commentary:

Their folly is in proportion to their boast of wisdom. Intelligence is no safeguard against folly. "Knowledge puffeth up" (1 Corinthians 8:1). It often engenders pride, and pride is punished by spiritual blindness, which is the mother of idolatry (38).

Verse 23

And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

The glory of God is the evident grandeur of God as seen in His creation and is intended to evoke the admiration, honor, adoration, and worship of His creation. Thus, these self-professed "wise" men (who were actually fools) purposely substitute images made with their own hands after the fashion of men and birds and beasts and reptiles for the true worship of God. The unthankful did not stop at ingratitude, but they continued on to degrade and dishonor God by changing Him into carnal things. 52 COMMENTARY ON

Concerning these various forms of idolatry, Godet says:

The worship of man especially characterizes Greek and Roman Polytheism; that of the different classes of animals Egyptian and Barbarian paganism. We need only refer to the worship of the bull Apis, the ibis, the cat, the crocodile, …among the Egyptians (106).

The "uncorruptible" God originally signified the immortal God, but here more is conveyed than God’s eternity. Man’s corruptibility signifies not only that his body is likely to decay but also it is subject to moral pollution. In this context, "uncorruptible," applied to God, signifies He is subject to neither.

Man fell to such depths of folly that putting aside the God of heaven, who is incapable of perishing in any way, they replaced Him with man-made images of men and animals doomed to decay and incapable of action. Having banished God from their thinking, however, and yet being possessed of the principle of veneration, they will worship something. So incredibly foolish are they that images made with their own hands claim their reverence and awe. Isaiah 44:6-23 reveals the absolute stupidity and folly of all who worship idols.

In these verses (1:19-23), Paul elucidates the two opposites of verse 18—truth and repressing the truth. On the one hand, he presents the divine revelation evident in nature, and on the other, the sin of the Gentiles in quenching it. Next he will reveal the terrible manifestation of God’s wrath on such sin.

Verse 24

Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves.

Wherefore: This word introduces the consequences God imposes as a result of the perversity of man that has just been described in verses 22 and 23.

God also gave them up: The verb "to give up" (paradi/dwmi) means "to hand over, give (over), deliver, entrust" (BDAG 761); but in this passage it is further defined as "he abandoned them to impurity" (762). However, we must not read into this definition a greater degree of finality than actually is conveyed. In Romans 8:32, the same verb is used to describe God’s delivering up His only Son upon the cross for our sakes. Obviously, God did not abandon Jesus permanently (cf. Matthew 27:46; Psalms 22:1-21). Just so, while "God deliberately allowed them to go their own way in order that they might learn to hate the futility of a life turned away from the truth of God" (Cranfield 34), His abandonment is neither total nor permanent. If this were not the case, men would not be able to believe and obey the gospel. The whole reason for Paul’s argument is to persuade such men to turn from their evil ways and accept the scheme of redemption offered in the gospel (1 Corinthians 6:9-11).

Moses Lard says, "God gives people up when He ceases to restrain them from evil or protect them against it. When, in other words, He lets them alone to do as they please without hindrance from him in the matter of sin" (57). Cranfield adds:

It was an act of God’s judgment and mercy, who smites in order to heal (Isaiah 19:22); and throughout the time of their Godforsakeness God is still concerned with them and dealing with them (34).

to uncleanness through the lusts of their own hearts: Uncleanness (a)kaqarsi/an) means:

…literally refuse…of the content of graves, causing ceremonial impurity…but figuratively it is used in a moral sense…immorality vileness especially of sexual sins…of unnatural vices…given over to vileness Romans 1:24 with immoral intent Ephesians 4:19 (BDAG 34).

Bromiley adds that "a)kaqarsi/a" is the term for Gentile alienation from God in the form of licentiousness" (Theological Dictionary of the New Testament 384).

God deliberately allowed the natural desires of their flesh to gain control of their minds and, consequently, their actions. The word rendered "lusts" means desires and is used in both a good sense and a bad sense in the scriptures. Here it describes the desires of the flesh. When God’s restraint is withdrawn, the long downward slide into moral degradation gains more and more momentum.

to dishonor their own bodies between themselves: God did not punish them by dishonoring them but rather He allowed them to wax worse and worse in dishonoring themselves. Whiteside says:

When men are not held in restraint by a feeling of personal responsibility to God nor by associating with those who do honor God, their passions become the controlling force in their lives…(34).

Verse 25

Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed forever. Amen.

Who changed the truth of God into a lie: The whole idea is so outrageous to him that Paul feels compelled to interrupt himself and restate how deserved their punishment is. This verse is essentially a reiteration of the thought of verse 23. The "truth of God" is the reality of God’s existence, power, and Godhead as it is revealed in nature and in His word. The "lie" refers to the empty futility of idolatry. Isaiah uses a similar expression to describe idolatry (44:20).

and worshipped and served the creature more than the Creator: Actually, they did not worship and serve the Creator at all. Instead they exchanged God for dumb idols. When Paul places the two concepts in juxtaposition, however, the absurd folly of the Gentiles becomes all the more evident by comparing the objects chosen and those refused.

who is blessed forever. Amen: Paul’s righteous indignation bursts forth. Regardless of their attack on God’s honor, it remains completely unscathed. The glory of God continues unimpaired. "God is blessed" means He, above all and alone, is worthy of praise and adoration. His name is to be extolled above all other names. Godet comments, "The doxology which closes this verse…is a homage intended to wash off…the opprobrium inflicted on God by heathenism" (108).

Verse 26

For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature.

For this cause God gave them up unto vile affections: The word "For" introduces the thought (it explains and substantiates the latter portion of this verse and the next). The idea is, "The reason God gave them up to vile affections was because…" (see verse 24 for the meaning of "God gave them up"). "Vile affections" or "passions that bring dishonor" (Nestle Text 447) are to be equated with shameful lusts or the "uncleanness" of verse 24.

for even their women did change the natural use into that which is against nature: One result of their inexcusable substitution of idols made with their own hands for the worship of the God of heaven was their decline into homosexual behavior. The point to be registered is not just that a few of the Gentiles practiced sodomy: their legislators, their national leaders themselves, legalized and institutionalized such open wickedness. Such practices became a part of their religious engagement and were avowedly practiced by their national leaders as being even superior to heterosexual love. Macknight, among others, goes to considerable lengths to document these practices. Even the Gentile women engaged in homosexuality. The women of Lesbos are said by many ancient writers to have been guilty of this vice (Macknight 192). From this practice we derive the term "lesbianism" to denote female homosexual behavior.

Let the record be clear that such behavior is sinful (Leviticus 18:22-23; 1 Corinthians 6:9-11). It is an obvious violation of the moral code written on man’s heart. Not only so, it is also unnatural, patently contrary to the order and intention of nature. Homosexuality may be an alternative lifestyle as modern liberals describe it; such behavior is unacceptable, unnatural, abnormal, and sinful, a choice for which there is no excuse. We should remember that God destroyed the cities of Sodom and Gomorrah for precisely these sins (Genesis 19). God does not and will not accept practicing homosexuals into His fellowship (whether they are men or women is immaterial).

Cranfield adds:

By "natural" and "contrary to nature" Paul clearly means "in accordance with the Creator’s intention" and "contrary to the Creator’s intention," respectively…. For him [that is, Paul—AWB] it denotes that order which is manifest in God’s creation and which men have no excuse for failing to recognize and respect (compare what was said on verses 19 and 20) (35).

Verse 27

And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of error which was meet.

And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly: For comments on homosexual behavior, which is always presented in the Bible as sinful, unnatural, abnormal, and disgusting to God, see verse 26b. This verse adds that such is "unseemly" behavior (as) xhmosu/nhn), referring to "shameless deeds" particularly in the exposure of private parts (BDAG 147).

and receiving in themselves that recompence of error which was meet: Consequent to their habitual, shameful practice, the Gentiles received in their own minds and bodies the punishment for their error that they deserved. As Macknight explains, "The idolatry whereby they dishonored God, naturally led them to dishonor themselves, by lascivious practices, in imitation of their gods" (195).

The due wages or recompense of their error probably indicates their sexually perverted behavior was the consequence of their deliberate abandonment of the one true God of heaven. It is conceivable, however, that this phrase refers to some appropriate but unspecified consequence of their sexual perversion (Cranfield 35). In the latter case, the growing menace to the society of our day that results from sexually transmitted diseases especially AIDS, immediately surfaces in the mind. Nevertheless, the former idea is probably more nearly the correct one. Beet gives this comment in reference to the recompense:

The self-inflicted shame which is, by God’s just appointment, the necessary result of turning from God to idols. In other words, the personal degradation which inevitably accompanies idolatry is God’s condemnation and punishment of it, and a revelation (v. 18) of His anger against idolaters (61).

Verse 28

And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient.

And even as they did not like to retain God in their knowledge: This verse introduces another area of sin habitually practiced by the Gentiles. In verses 22, 23, and 25, they deliberately demonstrate their rejection of God and turn to worship idols. The language of this first clause of verse 28 indicates the rejection of God from their minds is a purposeful, willful, intentional decision. When the scripture says "they thought it not fit to have God in their knowledge," the meaning is that they consciously decided not to acknowledge God’s existence, not to reckon with His will, and not to take Him into account in the practical engagements in life (Zondervan Parallel New Testament in Greek and English 447). As Beet says, "They weighed the matter in their mind, and deliberately resolved not to make God an object of their thought" (61). Their rejection of God is not an unconscious act but a proud and disdainful one. In verses 24, 26, and 27, consequent to their decision to reject the knowledge of God evident in the creation and to turn to worshiping idols made with their own hands, they began to dishonor their own bodies in perverted, unnatural, and immoral homosexual activities. The opening phrase of verse 28 introduces a list of sins they committed against one another. Whiteside wryly notes, "If a man does not regard God nor the honor of his own body, it is not likely that he will have much regard for his fellow man. Such people are ready for any sin that their passions or their self-interests dictate" (36-37).

God gave them over: This is the third time Paul has stated God’s abandonment of them as a consequence of their purposeful sins. In verse 24, "God gave them up to uncleanness." In verse 26, He "gave them up to vile affections." This time He "gave them over to a reprobate mind."

to a reprobate mind: "Reprobate" (a)do/kimon) means "not standing the test, then unqualified, worthless, base of persons" (BDAG 21). Macknight says:

The original words…denote a mind not capable of discerning and approving what is good, either in principle or practice: an injudicious mind, a mind void of all knowledge, and relish of virtue. Men of this stamp are…"without feeling" (Ephesians 4:19) (196).

From the list of sins that succeeds this verse, it is evident Paul is describing a mind that is essentially bankrupt in its ability to make moral decisions. 1 Timothy 4:2 describes such men, whose consciences have become "seared with a hot iron." Another passage, 2 Thessalonians 2:11-12, sheds light on the process of God’s rejection of those morally bankrupt souls who have previously rejected Him.

And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.

Notice that God does not act capriciously. Those sent strong delusions "that they should believe a lie that they all might be damned" have previously demonstrated two things: (1) They do not love the truth or they do not believe it; and (2) They have pleasure in unrighteousness. The strong delusions God sends them are in judgment of their rejection of Him and His way. The Gentiles without Christ, without the righteousness of God revealed in the gospel, have no hope of salvation and are wholly given over to sin. In fact, they are guilty of numerous sins; of sin toward God because of their idolatry and of sin toward their own bodies because of their sexual perversions. Finally, they are guilty of sin toward their fellows because of their refusal to obey the moral laws of society.

Whiteside observes that, despite the fact that such men are not in a covenant relationship with God, they are guilty of numerous sins. All men are under law from God. The Gentiles did not have a written law, but they were accountable to God for their violations of the moral code God revealed in nature. To prove the universal need of the gospel, Paul begins by establishing that all men everywhere are sinners, even those who have no written law from God (37).

Verse 29

Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers.

In the New Testament, it is not uncommon to discover lists of virtues to be incorporated into the Christian’s life and lists of vices to be avoided at all costs (for example Galatians 5:19-26; 1 Corinthians 6:9-11; Ephesians 4:4-6; Ephesians 5:3-5; Colossians 3:5; Colossians 3:8-9; Colossians 3:12-15; 1 Thessalonians 5:14-23; 1 Timothy 1:9-10; Titus 2:1-11; 1 Peter 2:1; 1 Peter 2:9; 1 Peter 4:3). This stratagem was developed to facilitate the memorization of God’s word. In a day when men depended on the spoken revelation to know God’s will, they needed every advantage to aid their memory so that later they could recall how they were supposed to act and what they were supposed to refrain from doing.

In this list, which at first glance appears to be a random list of sins, there is more order than one might think. Actually, there are four detectable groupings. The first comprises five terms that refer to sins against the well-being and property of one’s neighbors. The second group of five terms, beginning with "full of envy," embraces injustices against the person of one’s neighbor. The third section of six terms, beginning with "whisperers," includes evils generated by pride. The last division of seven terms refers to sins committed by people who have become so bogged down in the mire of wickedness that they have lost all filial affections normal to humanity.

Being filled with all unrighteousness: It is not that these people are occasionally guilty of unrighteousness but rather they have become filled with unrighteousness. They are like those with whom God became disgusted in the antediluvian world as recorded in Genesis 6:5: "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually."

Whiteside believes what is meant is not that these people are filled with all sinful deeds but rather that they are consumed by injustice. They are thoroughly unjust people who cheat and defraud those around them without compunction. Having rejected God, the Gentiles "had nothing to hold them in the paths of just dealing." They are consequently given over to unfair and dishonest dealings (38).

fornication: The Greek word is pornei/a, and it embraces all forms of illicit sexual intercourse. Homosexual behavior as described in verses 24, 26, and 27 is included, as is sodomy. Premarital and extramarital sexual relationships are also encompassed in this word. Simply, it describes "every kind of unlawful sexual intercourse" (BDAG 854).

wickedness, maliciousness: "Wickedness" (ponhri/a|) is defined "in the ethical sense wickedness, baseness, maliciousness, sinfulness" (BDAG 851). Whereas, "maliciousness" (kaki/a|) is "a special kind of moral inferiority, with other deficiencies, something like malice, ill-will, malignity" (BDAG 500); in this list wickedness and maliciousness are synonymous terms where they appear together. Thayer notes that "kaki/a| (maliciousness) denotes the vicious disposition while ponhri/a| denotes the active exercise of the same" (Thayer 320). With this point R. C. Trench agrees. When comparing the two terms, he points out that ponhri/a| is "the active working out of evil" (295). In addition, he says that "kaki/a| may be content to perish in his own corruption but the ponhri/a| is not content unless he is corrupting others as well, and drawing them into the same destruction with himself" (296). Proverbs 4:16-17 exemplifies the spirit of the wicked man: "For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall. For they eat the bread of wickedness, and drink the wine of violence."

covetousness: Completing this section, "covetousness" (pleoneci/a|) is "greediness, insatiableness, avarice, covetousness. Literally it is a desire to have more" (BDAG 824)). In Ephesians 5:5, Paul says the covetous are idolaters. In a land of prosperity like America, covetousness is an insidious and pervasive sin. In contrast to covetousness is the ability to be content with such things as we have (1 Timothy 6:8). The best definition of covetousness to be found in God’s word is in 1 Timothy 6:9-10. Here Paul shows how it evidences itself in the lives of men.

full of envy: "Envy is the feeling of displeasure produced by witnessing or hearing of the advantage or prosperity of others" (Vine, Vol. II 37). When envy (fqo/nou) is contrasted with jealousy, "the distinction lies in this, envy desires to deprive another of what he has, jealousy desires to have the same thing or the same sort of thing for itself" (Vine, Vol. II 37). Of the two, envy is the more violent. The envious man not only hates you because of what you have that he wants but also intends to take it from you if he can. Whereas, the jealous person seeks only to obtain by whatever means the same thing that you have. Proverbs 14:30 says, "A sound heart is the life of the flesh: but envy the rottenness of the bones." As Whiteside accurately notes, it was envy that crucified Jesus (Mark 15:10) and "envy corrodes and corrupts the character, and sometimes leads to murder" (41).

murder: The Greek word fo/nou means to kill or slay. In this list of sins, Paul points out that the Gentiles, in their rejection of God and their decline into idolatry and sexual immorality, have reached the point where they have little or no regard for human life. The word Paul uses here does not necessarily refer to premeditated murder but rather generally to killing that grows out of a wanton disregard for life. In our day, the geometrically increasing numbers of abortions performed every year indicate this same frame of mind, and those guilty of such are murderers. Not satisfied with abortion, our society calmly considers euthanasia and cannot figure out how to corral those who operate "mercy-killing" machines. This is murder in God’s word.

debate: The word "debate" (e&rido$) means "strife, discord, contention, quarrels" (BDAG 392). No reference here is being made to the formal discussion between disputants over matters of difference. What is condemned is quarreling, wrangling, and fighting.

deceit: "Deceit" (do/lou) means to be cunning or treacherous (BDAG 256). Liddell and Scott define this word: "Strictly a bait for fish…hence any snare or cunning contrivance for deceiving or catching…in general any trick or crafty attempt…and so in abstract, wile, craft, cunning, treachery" (366). To be deceitful is to try to gain advantage over someone by a hidden trap. This man is unprincipled and unreliable.

malignity: "Malignity" (kakohqei/a$) is defined as "malice, malignity, craftiness" (BDAG 500). This word is synonymous with "wickedness" and "maliciousness" listed above. In contrast to them, it is that peculiar form of malice that puts the worst possible interpretation on the actions of another. It attributes to the deeds of others the worst conceivable motives (Trench 37).

whisperers: A whisperer (yiqurista/$) is a talebearer who conveys his rumors and gossip by whispering them into the ear. Whiteside says:

Whisperers are cowardly sneaks who have not the courage to come out in the open and say damaging things about others but secretly peddle their slanderous statements and insinuations against the object or objects of their campaign of spite (43).

Verse 30

Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents.

Backbiters: This word katala/lou$ delineates those who "speak evil of others" (BDAG 519). They say slanderous things of others. Whiteside adds that these are "defamers who delight in destroying the good name of others" (43). Backbiters and whisperers are sinners of the same ilk. The difference is seen in the greater boldness and openness of the backbiter. Neither takes any account of the Christian responsibility to go to an offender and face him with his fault (Matthew 18:15-18; Galatians 6:1). Godet says the backbiter is "the man who blackens publicly" (111).

haters of God: Some writers (notably Meyer) believe this expression should be rendered "hated of God" and that it encompasses a generalized signification of all hardened malefactors. Such a generalization, however, is out of harmony with the nature of the list. More probably, the translation of the King James Version or New International Version ("God-haters") is the accurate one. Godet says this sin "is the highest manifestation of pride, which cannot brook the thought of this Superior and Judge" (111). Bauer, Arndt, Gingrich and Danker comment that though the word qeostugei=$ is "quoted frequently in earlier times only in the passive sense of ’hated by a god’…in the list of vices in Romans 1:30 the active meaning ’hating God’ seems preferable" (452).

despiteful: u(brista/$ is a "violent, insolent person" (BDAG 1022). It describes one who, confident in his superior power, wealth, social position, physical strength, or other ability, treats his fellows with insolent contemptuousness. In acting so sneeringly against his neighbors, he offends the glory of God (Cranfield 36).

proud: This person is haughty and arrogant (u(perhfa/nou$).

boastful: A boaster (al) azo/na$) loudly brags of possessions, abilities, accomplishments, and honors that he does not have or has never achieved. He is a vain pretender who seeks to build his esteem among men by lies.

inventors of evil things: This phrase e)feureta$ kakw=n pictures men who willfully and intentionally strive to develop new and more evil ways to satisfy their jaded passions. As familiar evil practices become worn out and uninteresting, these sinners actively meditate to discover newer, more exciting, more thrilling, more novel ways to sin.

disobedient to parents: Nothing breaks down the fabric of society faster or more thoroughly than the discounting and undermining of the authority of fathers and mothers over their children (goneu=sin a)peiqei=$). In societies where children are encouraged to exercise their "rights," all sorts of evil will abound. When teachers and governments attack the morals and values of parents and children are encouraged to satisfy their own desires, there will be a general disregard of authority at all levels. Children who do not respect the authority of the home (that is, their parents) will not respect the authority of the school, of the law, of the church, or of God.

Verse 31

Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

Without understanding: Because the Gentiles elected to reject God from their minds and consequently became steeped in even more wicked ways of life, they had become incapable of receiving counsel and instruction. The word a)sune/tou$ means "senseless, foolish, implying also a lack of high moral quality" (BDAG 146).

covenantbreakers: These are men who readily make treaties or agreements, both written and oral, but do not keep their word (a)sunqe/tou$).

without natural affection: This sin (a)sto/rgou$) describes those who do not have even the most basic natural love. For example, parents or other adults who physically, sexually, or emotionally abuse children do not have natural affection. Mothers who abandon their children do not have natural affection. Those who mistreat their elderly parents in their declining years by active violence or even through passive neglect are guilty of this sin.

implacable: In contrast to those who casually break their covenants, the implacable (a)sto/ndou$) are those with whom no covenant can be made. They are irreconcilable. They are those with whom peace cannot be made under any conditions.

unmerciful: The New International Version renders this word (a)neleh/mona$) "ruthless." It describes one who demands that his wants be satisfied without regard to the rights of others. He is harsh and unfeeling. Whiteside says, "There can be no mercy when the heart has no sympathy, for mercy is sympathy in action" (46). These have become so hardened as to be incapable of mercy in any degree.

Verse 32

Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Who knowing the judgment of God: Even though the Gentiles have no written revelation, they are without excuse for their rejection of God from their minds and the substitution of idols in His place in their worship. They are equally without excuse for their unnatural perversions in their sexual relationships.

Furthermore, they are without excuse in their sinful actions toward one another. They are without excuse because they violate the moral code given by God in the creation. The undisputed fact that the Gentile nations had systems of law for the conviction and punishment of crimes like those listed proves that they recognized such deeds to be wrong—that is, they merited the judgment of God.

that they which commit such things are worthy of death: The Gentile nations acknowledge the types of sins listed in these verses are worthy of death by imposing the death penalty for certain crimes. Macknight says, "God hath written on the hearts of men, not only his law but the sanction of his law. For the fear of punishment is inseparable from the consciousness of guilt" (198-199).

not only do the same but have pleasure in them that do them: These Gentiles not only are guilty of these sins themselves but also they encourage and applaud others who commit them. He is at least as depraved who approves of and incites to sin as he who actively participates. As Cranfield observes:

For those who applaud and encourage the vicious actions of others make a deliberate contribution to the establishment of a public opinion favorable to vice and thereby promote the corruption of an unnumbered multitude… (38)

These Gentiles, however, are guilty both of participation and approval of others’ participation.

Thus is described the sordid state of the Gentiles without Christ and without the gospel. They are hopeless sinners justly condemned to death because of their unrighteousness. When they stand condemned, however, rather than meting out their just punishment, God reveals in the gospel a system of declared righteousness. This righteousness is granted to the penitent, obedient believer on the basis of Jesus Christ’s atoning sacrifice upon the cross, His glorious resurrection from the dead, and His ascension into heaven.