Bible Commentaries
Romans 1

Verse 1

Romans 1:1

Book Comments

Walking Thru The Bible

ROMANS

Introduction

AUTHOR and DATE

The book of Romans was written by the apostle Paul at Corinth during the three month stay in Greece which is mentioned in Acts 20:3. This was in the winter of 57-58 AD. It was at the close of the third missionary journey and on the eve of Paul’s departure to Jerusalem with the offering of money for the poor saints (Romans 15:22-27). Within a few days after writing this letter, Paul began that journey wherein it was testified to him in every city that he passed through that bonds and imprisonment awaited him in Jerusalem.

THE RECIPIENTS

Paul had long desired to visit Rome. He wanted to preach the Gospel at this seat of earthly power and government. We do not know who established the church in the imperial city of the Caesars but it would seem probable be that some of the "strangers of Rome" who were present at Pentecost (Acts 2:10) started the church there upon their return home. It is likely that the constant influx of strangers from all parts of the empire carried many converts to the capitol city.

Long before any apostle visited Italy, the church was established in Puteoli and in Rome (Acts 28:14-15). There were some Jews in the church of Rome, but the majority of the disciples were of Gentile origin (Romans 1:5-7; Romans 11:13-25; Romans 14:1; Romans 15:15-16).

THE OCCASION

The occasion for Paul writing this letter was the departure of Phoebe from Corinth to Rome. As the New Testament was not complete and no apostle had ever visited Rome, doubtless many members of the church there had an imperfect comprehension of many great principles of Christian doctrine. It was needful that the relations of Jews and Gentile and of the law and the gospel be set forth with all clearness.

Paul, doubtless, also wanted to inform the people of his desire to visit Rome when the opportunity presented itself (Romans 1:10-13; Romans 15:24). Paul wanted to answer any misrepresentations and slanders which may have been circulated there by him enemies. Legalistic Judaizers were probably attempting to deceive the people as they had recently done in Galatia and earlier in Antioch, and a clear exposition of justification by faith was needed by this church which was located in such a strategic position (Romans 16:17-19).

PURPOSE of the BOOK

This letter was written primarily to instruct the Christians in Rome, but also for the benefit of all the churches. The great theme of the book is set forth in Romans 1:16 " the gospel is the power of God unto Salvation to every one that believeth, to the Jew first and also to the Greek."

This great truth is taught in the first eleven chapters of Romans. Paul shows that salvation is not by the works of the Law, but through the Gospel accepted by faith. He tells us that man does not merit salvation, but is saved by the grace of God on the basis of the sacrifice which Jesus made. The book of Romans is one of the most profound ever written. It has been called the gospel in miniature.

ROMANS in A NUTSHELL

Key Verses: Romans 1:16-17

The Person of the Gospel Christ

The Power of the God Gospel

The Purpose of the Gospel" Unto Salvation"

The People to whom sent To everyone

The Plan of Acceptance To everyone that believeth

CONTRASTS in ROMANS

Gospel vs. Law Salvation vs Condemnation

Power vs. Legal weakness Everyone vs. Jewish exclusiveness

God vs. Human imperfection Believers vs. Legal workers

A BIRDS-EYE View of ROMANS

Introduction and fundamental thesis -- 1:1 - 17

I. DOCTRINAL 1:17 - 11:21

A. Necessity of the Gospel (Universal need of salvation) -- 1:18 - 3:30

1. Condition of the unrighteous heathen world -- 1:19 - 32

2. Condition of the self-righteous Jewish world -- 2:1-3:18

3. The condition for all "For all have sinned." -- 3:9-20

B. God’s method of Rescue-- Justification by Faith (the Gospel) and not by the Law (of Moses) -- 3:21 - 5:21

1. Righteousness obtained through faith in Christ -- 3:21-31

2. The evidence of the Old Testament -- 4:1-25

3. The results of justification by faith -- 5:1-11

4. Adam and Christ-- and the results of their two acts -- 5:12-21

C. Victory over Sin in the Disciples’s life -- 6:1 - 8:39

1. The Christian to have victory over sin because of his union with Christ in death and resurrection through baptism -- 6:1-23

2. The Christian is not under the Law -- 7:1-6

3. Victorious living does not come through the Law -- 7:7-25

4. Victory through the law of the Spirit of Life -- 8:1-13

5. The result of "life after the Spirit" -- 8:14-39

D. The Vindication of God’s choice-- Rejection of Israel -- Ch. 9 - 11

1. Israel’s Past -- God’s mercy -- Ch. 9

2. Israel’s Present -- Ch. 10

3. Israel’s Future -- Ch. 11

II. PRACTICAL 12:1 - 15:13

A. The Christian life in relation to self and God -- 12:1-2

B. The Christian life in relation to brethren -- 12:3-16

C. The Christian life in relation to others --(esp. persecutors) -- 12:17-21

D. The Christian life in relation to earthly government -- 13:1-14

E. The Christian life in relation to doubtful matters and weaker brethren -- 14:1 - 15:3

F. Joy, peace and hope for all--both Jew and Gentile--in Christ -- 15:4-13

Conclusion and personal greetings

A. Paul’s desire for spiritual blessing for recipients-- 15:14-33

B. Personal greetings and parting exhortations -- 16:1-27

SERMON OUTLINE

Not Ashamed Of The Gospel

Romans 1:16

Introduction:

1. One of the most familiar passages in Romans is Romans 1:16 "For I am not ashamed of the gospel of Christ for it the power of God unto salvation to every one that believeth, to the Jew first and also to the Greek."

I. As we look into the life of Paul after his conversion and his writings in the New Testament, and particularly the letter to the Romans, we see that there wasn’t ANY PART of the gospel that he was ashamed of. For example:

A. He was not ashamed of the FACTS of the gospel.

1. 1 Corinthians 11:1; Acts 13:28-30; Acts 17:16; Acts 26:23;

1 Corinthians 15:1-4;

2. You and I need not be ashamed of the gospel today.

B. Paul was not ashamed to preach that there is but ONE GOSPEL.

1. Ephesians 4:5 "one faith"; Ephesians 4:4-6 "one body" Romans 8:24. Galatians 1:8-9 the curse of preaching any other.

2. Acts 13:10 Paul was not ashamed to rebuke those who perverted it.

3. We should boldly preach and stand for the "one faith"

C. Paul was not ashamed of the COMMANDS of the gospel.

1. He preached the "whole" gospel,Acts 20:27. He was not ashamed to preach that men must hear the word, Romans 10:17; believe in Jesus, Acts 16:31; repent of their sins, Acts 17:30; confess their faith in Jesus, Romans 10:9-10; and preach that baptism is essential for salvation, Romans 6:5.

2. Don’t be ashamed of the commands of the gospel.

II. In the next part of the verse Paul tells WHY he was not ashamed. "FOR it is the power of God unto salvation."

The GOSPEL is God’s POWER to save the souls of men.

A. It is God’s CONVINCING POWER. Romans 10:17; 2 Corinthians 5:7; John 20:30-31. It brings men to faith.

B. It is God’s CONVICTING POWER. John 16:7-8; Acts 2:37; It brings men to repentance.

C. It is God’s CONVERTING POWER. Psalms 19:7; Romans 1:16 and Romans 8:2; James 1:25; 1 Thessalonians 2:13. It teaches men how to get into Christ, Gal. 3;27

D. It is God’s CONFIRMING POWER. In 1 John 5:13 John said he wrote that they may know they had eternal life.

Conclusion:

Don’t be ashamed, the Gospel is God’s power unto salvation for all of us today.

- - - - - - - - - - - -

Verse Comments

Romans 1:1

Roman chapter 1 - Gentiles Under Sin

Paul . . Apostle, first called Saul (his Jewish name) later used his Greek/Roman name.

a servant . . Doulos, the common NT word for servant. bondservant.

called to be . . This was God’s choice, not his (cf. Acts 9:15; Galatians 1:15; Ephesians 3:7).

apostle . . "one sent"; A person designated and sent to speak and act with special authority. Paul regularly introduces himself as an apostle in his letters (e.g., 1 Corinthians 1:1; Ephesians 1:1; 1 Timothy 1:1). Paul’s use of the title “apostle” highlights that his authority was equal to that of the 12 apostles and that his commission was from Christ (compare 1 Corinthians 15:7-9; Galatians 1:1) - FSB

The term “apostle” in Palestinian Jewish circles of the first century meant “one sent as an official representative” (cf. 2 Chronicles 17:7-9).

set apart for the gospel . . [separated] . . The Greek word used here, aphorizō, describes setting something or someone apart for a particular function or task. Acts 26:17-18.

“Having been set apart” does not differentiate Paul from the other apostles but puts him in the same class with them. - Lenski

Gospel -- (Gk. euangelion) means “good news.”

The word faith is used by Paul in the book of Romans to usually mean "the system of faith" or the Gospel versus the Law of Moses.

Verse 2

Romans 1:2

he -- God, of Romans 1:1

promised beforehand -- The gospel was no afterthought with God, but His eternal, purposeful plan (cf. Genesis 3:15; Isa. 53; Psalms 118:1; Mark 10:45; Luke 22:22; Acts 2:23; Acts 3:18; Acts 4:28; Titus 1:2). The early sermons in Acts (the kerygma) present Jesus as the fulfillment of OT promises and prophecies.

The gospel was a message that God had promised, not just prophesied, in the Old Testament Scriptures.

Promise means more than prophecy, because it commits the Almighty to make good his word, whereas a prophecy can be merely an advance announcement of something that will happen. The concept of promise permeates this letter (Romans 4:13-25; Romans 9:4; Romans 15:8). - EBCNT

prophets -- All the writers of the OT. The “Law and the Prophets” constitute all the OT (Acts 24:14). But the law—or the Pentateuch—was written by Moses, whom Scripture also calls a prophet (Deuteronomy 18:15).

in the holy scripture . .Israel’s sacred writings. Paul’s audience likely understood the Septuagint (the Greek translation of the ot) to be on par with the Hebrew version of the Scriptures. - FSB

The reference to “the Holy Scriptures” prepares the reader for rather copious use of the OT, beginning with Romans 1:17. -

Verse 3

Romans 1:3

concerning his Son -- The central message of the Good News is a person, Jesus of Nazareth, virgin-born son of Mary. In the OT the nation, the king, and the Messiah were called “son” (cf. 2 Samuel 7:14; Hosea 11:1; Psalms 2:7; Matthew 2:15). - Utley

seed of David -- Acts 2:29-30.

born of the seed of David -- This phrase emphasizes Jesus’ humanity and confirms His status as God’s appointed ruler.

This word emphasizes that He is an actual historical figure. Many well known ancient writers, including the Roman historian Tacitus (Annals 15.44), the familiar Jewish historian Josephus (Antiquities, 2.18.3), and Pliny the Younger (Letters 10.96, 97) verify Jesus’ historicity. - MSB

according to the flesh -- Flesh-wards, i.e. “on the side of His manhood.” - CBSC

according to the flesh -- The OT had prophesied that Messiah would be in the lineage of David (2 Samuel 7:12-13; Psalms 89:3-4, Psalms 89:19, Psalms 89:24; Isaiah 11:1-5; Jeremiah 23:5-6). Both Mary, Jesus’ mother (Luke 3:23, Luke 3:31), and Joseph, his legal father (Matthew 1:6, Matthew 1:16; Luke 1:27), were descendants of David. John makes believing that Christ has come in the flesh a crucial test of orthodoxy (1 John 4:2-3). Because He is fully human—as well as fully God—He can serve as man’s substitute (John 1:29; 2 Corinthians 5:21) and as a sympathetic High-Priest (Hebrews 4:15-16) - MSB

Verse 4

Romans 1:4

declared -- This is the only time Paul uses the Greek term horizō, meaning “to determine” or “to appoint.” In Acts, it is used to show that God appointed Christ as the judge of the world (Acts 10:42; Acts 17:31).

The Gr. word, from which the English word “horizon” comes, means “to distinguish.” Just as the horizon serves as a clear demarcation line, dividing earth and sky, the resurrection of Jesus Christ clearly divides Him from the rest of humanity, providing irrefutable evidence that He is the Son of God (see note on 10:9). - MSB

Son of God -- . This title, used nearly 30 times in the gospels, identifies Jesus Christ as the same in essence as God. See notes on John 1:34, John 1:49; John 10:36; John 11:27; John 19:7. (cf. Hebrews 1:5; 2 Samuel 7:14). - MSB

Son of God with power -- Power attended and characterized Jesus Christ.

according -- A way of saying according to inspired prophecy.

spirit of holiness -- 1) Translations capitalizing the "Spirit" take it to be the Holy Spirit. 2) Others consider that it is speaking of Jesus’ own spirit which He kept in holiness.

Spirit of holiness” is an expression that means “Holy Spirit.” - EBCNT

...the rare word ἁγιωσύνη (found only three times in the New Testament) - Lenski

by the resurrection from the dead -- His victory over death was the supreme demonstration and most conclusive evidence that He is God the Son (see note on 10:9; cf. Acts 13:29-33; 1 Corinthians 15:14-17).

Jesus -- The Aramaic name Jesus is the same as the Hebrew name Joshua. It was a compound of two Hebrew words “YHWH” and “salvation.” It can mean “YHWH saves,” “YHWH delivers” or “YHWH is salvation.” The thrust of the meaning can be seen in Matt. 1:21, 25.

Christ -- This was the Greek translation of the Hebrew term messiah which meant “an anointed one.” In the OT several groups of leaders (prophets, priests, and kings) were anointed as a sign of God’s choice and equipping. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2–3)

Lord -- In Judaism the Covenant name for God, YHWH, became so holy that the rabbis substituted the title “Lord,” (Adon) when reading the Scriptures because they were afraid they might take God’s name in vain (cf. Exod. 20:7; Deut. 5:11) and thereby break one of the Ten Commandments. When NT authors called Jesus “Lord” (“Kurios”) in theological contexts, they were affirming His deity (cf. Acts 2:36; Rom. 10:9–13; Phil. 2:6–11).

Verse 5

Romans 1:5

through whom -- Through Christ. God used Christ to demonstrate his grace toward all men, but here specifically speaking of God’s grace toward Paul and the apostles.

we have received grace -- The unmerited favor which God shows guilty sinners.

we -- “We” includes, possibly, all the Apostles, as certainly in 1 Corinthians 15:1, 1 Corinthians 15:11, &c. (where note the change from plural to singular in vv. 1, 2, 3). Certainly it does not refer to any nominal associate in the writing of the Epistle, for none such appears. But most probably the author here uses the plural for the singular, as frequently in the course of the Epistle (see e.g. cch. 3 and 4). - CBSC

and apostleship -- Although the term “apostle” refers to the 12 in a unique way (see note on Romans 1:1), in a broader and less official sense it can describe anyone whom God has sent with the message of salvation (cf. Acts 14:14; Romans 16:7; Hebrews 3:1).

obedience to the faith -- Here at the beginning of the book Paul informs us that "the faith" is something to be obeyed among all the nations (Jew and Gentile.) Hebrews 5:9; Romans 10:16; 2 Thessalonians 1:8; 1 Peter 4:17;

And lest we forget what Paul is meaning by faith, he reminds us again at the end of the book, Romans 16:26, so we shouldn’t make any mistake about what he is talking about when he uses this word.

Erroneous doctrines are built on mis-defining Paul’s usage of faith in this book. [ υπακοην ^{G5218 N-ASF obedience} πιστεως of the faith ^{G4102 N-GSF} ]

The desired response to the gospel message is “obedience that comes from faith” ( Romans 15:18; Romans 16:26 on obedience and Romans 1:16-17; Romans 10:17). - EBCNT

among all the Gentiles [nations] -- This is the universal gospel. God’s promise of redemption in Genesis 3:15 included all mankind. Matthew 28:19-20; Mark 16:15-16.

Verse 6

Romans 1:6

you also -- The Rome church to whom Paul writes were among "the called out". They had heard the gospel and had responded in obedience. (cf. Romans 6:3-4).

the called of Jesus Christ -- Men are called out of the world and into God’s kingdom by the gospel 2 Thessalonians 2:14.. Those to whom Paul writes had obeyed the faith Romans 1:5. (cf. Judges 1:3).

Verse 7

Romans 1:7

To all who are in Rome -- The address of the recipients of the letter.

Rome -- The capital city of the Roman Empire. Paul wanted to visit Rome on his way to Spain (Acts 19:21; Romans 15:24, Romans 15:29). He also wanted to impart some “spiritual gift” to the believers in Rome, for no apostles had been there (Acts 8:14-15; Acts 8:18-19; Romans 1:11).

Beloved of God, called to be saints -- The Greek term used here, hagioi, (1 Corinthians 1:2) refers to those who have responded obediently to the faith and are "called out" of the world and into God’s kingdom (2 Corinthians 6:17; Colossians 1:13; 2 Thessalonians 2:14.)

The Greek word hagioi, translated as “saints” or “holy ones,” refers to those who are set apart or belong to God. In the ot, “saints” refers to Israel, God’s chosen people (see Psalms 16:3 and note). Here, Paul applies it to the Gentile believers in Rome, identifying them as among God’s chosen people. In the nt, all occurrences of hagioi, “saints,” appear in plural form. Paul addresses other believers as “saints” throughout his letters (1 Corinthians 1:2; 2 Corinthians 1:1; Ephesians 1:1; Philippians 1:2). Their status as “holy ones” results from their union with God, who is holy. - FSB

God our Father -- The word “our” indicates that Jews and Gentiles (non-Jewish people) are equal and united before God because of Christ. False teachers may have claimed that the Gentiles were not equal because they did not participate in circumcision (Colossians 2:11; Romans 3:1; Galatians 6:12), Sabbath observance (Colossians 2:16; Galatians 4:10-11; Romans 14:6), or dietary restrictions (Galatians 2:12; Romans 14:20)—distinctly Jewish practices. Such teachings would have brought division to the Church. - FSB

Grace … peace -- Paul’s standard greeting (1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2; 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4; Philemon 1:3).

... the uniquely Christian term “grace” (charis). Paul may have been combining this Greek opening with the traditional Hebrew greeting Shalom or “peace.” (When a person’s life is in harmony with God.)

See note on Romans 5:1 for sermon idea.

What We Have Thru Christ

1. Peace Romans 1:7; Romans 5:1

2. Grace -- use this grace, Romans 1:7; Romans 5:2

3. Hope -- Romans 5:2 Romans 5:4

4. Joy -- Romans 5:2 glory (rejoice) in tribulation, Romans 5:3

5. Love -- Romans 5:5

Verse 8

Romans 1:8

Paul’s prayer

I give thanks -- Paul usually opened his letters with an expression of gratitude to God for his audience (e.g., 1 Corinthians 1:4; Ephesians 1:16; Philippians 1:3; 1 Thessalonians 1:3; compare Galatians 1:6-10 and note). He believed their positive response to the gospel affirmed his calling as an “apostle to the Gentiles” (Romans 11:13; Galatians 2:8; 1 Timothy 2:7). - FSB

through Jesus Christ -- As the Mediator. See rom 8:34. The idea includes both His merit as opening the path of prayer, and His present agency in commending the suppliants. - CBSC

for you all -- This use of “all,” like Romans 1:7, may reflect the jealousy and conflict between the believing Jewish leaders who fled Rome under Claudius (cf. Acts 18:2), and the resultant believing Gentile leaders who had replaced them for a few years. Romans 9–11 possibly addresses this same issue. - Utley

for -- Περί is not ὑπέρ, “in behalf of” or “for” (our versions) but “in regard to you all,” i.e., as I now think of you all. And he again (v. 7) adds “all” in order to indicate that he is not thinking only of those in Rome who are personally known to him. - Lenski

your faith is spoken of . .Lit. is being proclaimed, as a thing of public interest and notoriety. - CBSC

Romans 16:19 made allusion to the same truth.

all over the world -- This does not imply that their faith was extraordinary but rather that news of it had spread far and wide (Cranfield 1980:75), particularly in the places where Christianity had already been established. - CBC

throughout the whole world -- See Colossians 1:6 for same words. The phrase would be perfectly intelligible as meaning “through the Roman empire.” In Acts 11:28, Acts 17:6, Acts 19:27, Acts 24:5, the same phrase and sense appear, but with a different word in the Greek. - CBSC

Verse 9

Romans 1:9

For God is my witness -- A characteristic appeal of Paul. cf. 2 Corinthians 1:23, 2 Corinthians 11:31, 2 Corinthians 12:19; Galatians 1:20; Philippians 1:8; 1 Thessalonians 2:5, 1 Thessalonians 2:10. This is traceable in part, perhaps, to the incessant calumnies against his sincerity and veracity which grieved St Paul’s heart. - CBSC

This was his Jewish way of asserting his truthfulness. - Utley

my witness -- Paul emphasizes the truthfulness of his words by appealing to God as the witness to his prayers for the Roman believers.

serve -- In the Septuagint the word latreuō is used to describe Israel’s priestly service to Yahweh (Exodus 20:5; Deuteronomy 5:9). Paul uses this word because he considers the gospel ministry to be equal to Israel’s service to Yahweh. He also uses this term to describe the Gentiles’ service to God (Romans 12:1). Compare 2 Timothy 1:3. - FSB

In the NT, this Greek word for “serve” always refers to religious service, and is sometimes translated “worship.

in my spirit -- This is a good example of the use of pneuma for the human spirit (cf. Romans 8:5, Romans 8:10, Romans 8:16; Romans 12:11) - Utley

with my spirit -- Lit. in my spirit. Much has been said on the risk of confounding “in” and the instrumental “with,” in such cases; and this risk must never be slighted. But in Heb. both ideas have the same sign, and the Hebraistic tinge of N. T. Greek makes it highly likely that in many instances there will be no practical distinction of “in” and “with.” We may well explain the present phrase, “I serve Him with my spirit as the instrument.” The spirit was used in every various way in the Master’s work. - CBSC

in the gospel of his Son -- “Of His Son:”—see for the same idea in fuller terms, 2 Corinthians 4:4, where lit. “The Gospel of the glory of Christ, who is the image of God.” The Eternal Son is Himself “the Gospel.” The Gospel is His, because He is not only the great Teacher but the essential Doctrine. - CBSC

without ceasing -- As a continual and diligent habit. The same word occurs 1 Thessalonians 5:17, in the same sense.

In a context like this, the word “unceasingly,” as well as “always” in v. 10a, does not refer to “unceasing petition, or the like, but to prayer offered at frequent and regular intervals.” - NICNT

in my prayers -- Paul frequently recorded the content of his requests (Ephesians 3:14-19; Philippians 1:9-11; Colossians 1:9-11; 2 Thessalonians 1:11, 12) and urged his readers to join him in prayer (Romans 15:30-32; 1 Thessalonians 5:17; Ephesians 6:18). - MSB

Verse 10

Romans 1:10

making request -- Connect this with the previous verse, and read without ceasing I make mention of you, always in my prayers making request, if by any means, &c. The special “request made known to God” was that the Apostle might, after long delays, be allowed to visit the Roman Christians. Cp. Acts 19:21, where the phrase “I must see Rome” probably indicates a Divine purpose revealed. - CBSC

will of God -- God’s sovereign orchestration of Paul’s circumstances (cf. Matthew 6:10; Acts 21:11-14; James 4:13-14). - MSB

by the will of God I may succeed in coming to you -- This is paralleled in v. 13 and Romans 15:32. Paul did not feel that his life and travel plans belonged to himself, but to God (cf. Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 16:7). - Utley

Journey -- to come -- Romans 15:24-29

Verse 11

Romans 1:11

I may impart -- Paul could not impart the gifts long distant. Paul being an apostle could impart such gifts with the laying on of hands , see Acts 8:18; 2 Timothy 1:6. Acts 19:6.

And certainly it appears that these “gifts” were as a rule conveyed only by immediate apostolic ministry (and therefore only to Christians of the first age). See Acts 8:14-17, Acts 19:6 - CBSC

Spiritual gift -- see 1 Corinthians 12:6-11 ff. cf. Romans 12:6

to strengthen you -- The Greek word used here, stērizō, describes making someone more resolved in belief or attitude. - FSB

St Paul desires to “preach the Gospel” to the Roman believers; i.e. to do what in fact he does in this Epistle, “expound to them the way of Christ more perfectly,” “to the end they might be established,” by maturer and ampler knowledge of the eternal Truth. - CBSC

Verse 12

Romans 1:12

to be encouraged together -- In addition to providing spiritual gifts and strength to the Romans, Paul desired to benefit from his planned visit to Rome. This could refer to Paul’s hope for the Roman believers to encourage him personally or to provide support for his mission (Romans 15:24, Romans 15:28). - FSB

There is no greater joy for a Christian than to see other Christians rooted and grounded in the faith, Ephesians 4:14-16; 3 John 1:4. - Winters

Lit., “that is, that we might be mutually encouraged by each other’s faith, yours and mine.” - CBC

mutually encouraged -- Paul desires as an apostle to encourage the Christians in Rome, but it is also noteworthy that their faith serves to inspire and strengthen him as well.

The verb Paul uses could refer to mutual exhortation, but probably here refers to mutual “comfort” or “encouragement.”⁴¹ This mutual encouragement will be accomplished through faith—“both yours and mine.” This rather cumbersome expression suggests both commonality—Paul and the Romans share the same faith—and distinction—the faith they share brings with it different perspectives and gifts, which, when shared, bring mutual edification. Paul’s wish that his visit would bring spiritual encouragement to him as well as to the Roman Christians is no mere literary convention or “pious fraud” (as Erasmus called it) but is sincerely meant (and he returns to it in the letter closing: see rom 15:32). - EBCNT

Verse 13

Romans 1:13

Now I would not have you ignorant -- A characteristic idiom Paul frequently used to introduce important statements. See Romans 11:25; 1 Corinthians 10:1, 1 Corinthians 12:1; 2 Corinthians 1:8; 1 Thessalonians 4:13.

brethren -- This Greek word (adelphoi) describes people who are in a familial relationship. Paul and other NT writers use this word to indicate that Christians are so intimately tied to one another in Christ that they are family. The word refers to both male and female Christians. - NLTSB

was prevented until now -- Paul apparently wanted to complete his ministry in the eastern part of the Roman Empire before heading west (compare Romans 15:22). At times, Paul reports that his missionary efforts were hindered by Satan (see 1 Thessalonians 2:18 and note) or forbidden by the Holy Spirit (Acts 16:6). - FSB

Paul wrote this letter when he was in Corinth toward the end of his third missionary journey (see Acts 20:2-4; cp. Romans 16:21-23). The need to plant and nourish churches in the eastern Mediterranean had occupied Paul up to this point. Before he could visit the Roman Christians, he first needed to return to Jerusalem to deliver a gift of money collected from the Gentile churches for the impoverished Jewish Christians (Romans 15:23-29). - NLTSB

In a parenthetical clause, Paul mentions that these plans have been hindered—probably by the demands on Paul of his ministry in the eastern Mediterranean (“from Jerusalem all the way around to Illyricum,” Romans 15:19) NICNT

fruit -- In this context Paul is probably refering to new converts (Romans 16:5) The first converts from Rome were most likely made in Jerusalem at Pentecost Acts 2:8-11.

harvest -- Refers to teh product of his apostolic labors (cf. Philippians 1:22) including here probably both an increase in the number of Christians through evangelization "among" the Romans, and a strengtheing of the faith of the Roman Christians themselves (Romans 1:11).

other Gentiles -- This seems to imply that the church in Rome consisted primarily of non-Jews, or that most of Paul’s converts were non-Jews.

Verse 14

Romans 1:14

I am a debtor -- He had an obligation to God (cf. 1 Corinthians 9:16-17) to fulfill His divine mandate to minister to Gentiles (Romans 1:5; Acts 9:15).

to Greeks and to barbarians -- Because of his appointment as an apostle (Romans 1:1), Paul felt a duty to preach the gospel to all people, regardless of ethnicity. The Greek text’s reference to barbarians (sometimes translated as “non-Greeks”) likely refers to native tribes that had not assimilated into Graeco-Roman culture. - FSB

Greeks -- People of many different nationalities who had embraced the Gr. language, culture, and education. They were the sophisticated elite of Paul’s day. Because of this prevalence of Greek culture, Paul sometimes used this word to describe all Gentiles (cf. Romans 3:9).

The word “Greeks” (Hellenes), had come, by St Paul’s time, to include Romans. Every educated Roman was trained in Greek speech and literature. Some of the “Roman” Christians were no doubt true Hellenes. - CBSC

Barbarians -- designates those outside of Greek culture.

barbarians -- A derisive term coined by the Greeks for all who had not been trained in Gr. language and culture. When someone spoke in another language, it sounded to the Greeks like “bar-bar-bar,” or unintelligible chatter. Although in the narrowest sense “barbarian” referred to the uncultured, uneducated masses, it was often used to describe all non-Greeks—the unwise of the world. Paul’s point is that God is no respecter of persons—the gospel must reach both the world’s elite and its outcasts (cf. John 4:4-42; James 2:1-9). - MSB

the wise, and to the unwise -- Practically, the cultured and the uneducated. He contemplates literary hearers on one side, and on the other rude tribes, and peasantry and workmen, and women and children. - CBSC

Verse 15

Romans 1:15

so -- [thus] -- “Thus,” Paul adds, “is the willingness on my own part to proclaim the gospel also to you who are in Rome.” Οὕτω links into καθώς: “just as” the apostle is debtor to Greeks and barbarians, learned and unlearned among the rest of the nations, “just so” is his willingness to discharge this debt also in Rome. - Lenski

as much as in me is, &c. -- Lit. that which relates to me is ready, &c.; “my side is ready.” Perhaps the point of this periphrasis for “I” is the hope of an equal willingness on the side of the Romans to hear the message. - CBSC

I am ready -- How heartwarming is the apostle’s attitude toward his obligation! Instead of considering it a burden he must bear, a duty he must carry out, he is “eager” to fulfill it. While success in preaching demands the finest intellectual and formal preparation, it also requires great zeal.

the gospel -- For Paul “the gospel” is not just a call to faith but also a call to continue in a daily walk of faith (Romans 6:4; Romans 8:4; 2 Corinthians 5:17; Galatians 5:6).

to you that are at Rome also -- This was the climax of his apostolic courage. It was no light matter to St Paul, keenly sensitive as he was, to face the metropolitan world of life and power. See Acts 28:15, where we can trace previous anxiety in the words “he took courage.” - CBSC

This statement also reflects Paul’s hope to help the Roman mature in the Christian faith.

Verse 16

Romans 1:16

not ashamed -- Paul may be alluding to Jesus’ words in Mark 8:38 and Luke 9:26. He is not ashamed of the content of the gospel or its resulting persecution (cf. 2 Timothy 1:12).

In 1 Corinthians 1:23 the Jews were ashamed of the gospel because it affirmed a suffering Messiah and the Greeks because it affirmed the resurrection of the body. Verses 16–17 are the theme of the entire book.

I am not ashamed -- He had been imprisoned in Philippi (Acts 16:23-24), chased out of Thessalonica (Acts 17:10), smuggled out of Berea (Acts 17:14), laughed at in Athens (Acts 17:32), regarded as a fool in Corinth (1 Corinthians 1:18, 1 Corinthians 1:23), and stoned in Galatia (Acts 14:19), but Paul remained eager to preach the gospel in Rome—the seat of contemporary political power and pagan religion. Neither ridicule, criticism, nor physical persecution could curb his boldness. - MSB

power -- The Eng. word “dynamite” comes from this Greek. word. Only God’s power is able to overcome man’s sin and give him new life (Romans 5:6; Romans 8:3; John 1:12; 1 Corinthians 1:18, 1 Corinthians 1:23-25; 1 Corinthians 2:1-4; 1 Corinthians 4:20; 1 Peter 1:23).

power -- The Greek word used here, dynamis, often refers to miraculous works (e.g., Matthew 7:22; Matthew 11:20; Mark 6:2). Here, it refers to God’s ability to deliver His people from sin and future judgment (compare Exodus 9:16; Romans 8:2-3; 1 Corinthians 1:18; note on 2 Timothy 3:5). God’s power also relates to the power of the Holy Spirit (see Romans 1:4). - FSB

The late evangelist Dwight L. Moody commented that the gospel is like a lion. All the preacher has to do is to open the door of the cage and get out of the way!

salvation -- The Greek word used here, sōtēria, refers to deliverance sin and the results of sin: death and alienation from God. and ultimately deliverance at the final judgment.

salvation -- Used 5 times in Romans (the verb form occurs 8 times), this key word basically means “deliverance” or “rescue.” The power of the gospel delivers people from lostness (Matthew 18:11), from the wrath of God (Romans 5:9).

everyone who believes -- Salvation is offered to all people on the same grounds. An important theme in Romans is including Gentiles as equal participants with Jews in God’s new covenant (Romans 3:23-24, Romans 3:29-30; Romans 4:9-12, Romans 4:16-17; Romans 9:24-26, Romans 9:30-31; Romans 10:4, Romans 10:11-13; Romans 15:8-12).

believes -- "Believes" is here a synecdoche (a figure of speech frequently used in the scriptures) where a part is put for the whole. Here it stands for the whole process of coming to God and trusting Him so explicitly that one obeys and follows Him fully.

Jew first and also to the Greek -- Paul uses references to both Jews and Greeks (or Gentiles) to encompass all of humanity. Although the gospel message applies to all people, Paul describes it as being directed first toward the Jew because God gave the Jews the covenants and promises to which the gospel refers (Romans 9:4). - FSB

Paul consistently emphasizes that the Good News is for everyone.

Jew first -- indicates the priority of the Jews in salvation history and God’s choice to use them to be a light to the rest of the world. The role of the Jews is a major issue in Romans, as seen especially in the discussion in chs. 9–11.

Greek -- is not limited here to people from Greece but refers to all Gentiles.

Verse 17

Romans 1:17

in it -- In the gospel.

righteousness of God -- The gospel reveals God’s goodness ("right doing", kindness, mercy, etc) in providing man a means of deliverance from man’s sin and man’s restoration to God’s favor.

Righteousness is an attribute of God that is manifested in His provision of salvation. As a result, those who believe are granted righteous status before God, who is himself righteous.

righteousness of God -- Some believe that since the same Greek root occurs some 30 times and usually translated "justified", "justification" or similarly, that here the reference is to God making man "righteous" or "justified" through the process of "faith". (2 Corinthians 5:21, Philippians 3:9;

the righteousness of God -- This phrase in context referred to (1) God’s character, and (2) how He gives that character to sinful mankind. The Jerusalem Bible translation has “this is what reveals the justice of God.” - Utley [Utley has exhausted comments at this point.]

From faith to faith -- .. ἐκ πίστεως εἰς πίστιν, (or, out of faithfulness into faithfulness. ) Revelation from God’s faithfulness for purpose of creating faithfulness on our part.

The NIV says that we are saved by faith, and adds "from frist to last," teaching salvation by faith only. Which is true if faith is understood as "the Gospel system" and nor merely mental confession.

from faith to faith -- This phrase has two PREPOSITIONS, ek and eis, which denote a transition or development. Paul uses this same structure in 2 Corinthians 2:16 and apo and eis in 2 Corinthians 3:18. Christianity is expected to become a lifestyle.

One thing is certain, “faith” in Christ is crucial (cf. Hebrews 11:6; Romans 5:1; Philippians 3:9). God’s offer of salvation is conditioned on a faith response (cf. Hebrews 5:9; 2 Thessalonians 1:8-9;).

from faith to faith -- From God’s "faithfunless" (in providing a saving provision) to man’s "faithfulness" in accepting and living by God’s provision.

In 2 Corinthians 3:18 we have “Ever-increasing glory” literally is “from glory to glory.” And we could think that here "from faith to faith" means "ever-increasing faith."

As it is written. The common introduction to OT quotations (cf. Romans 1:17; Romans 2:24; Romans 3:4; Romans 3:10; Matthew 4:4, Matthew 4:6-7, Matthew 4:10). The tense of the Gr. verb stresses continuity and permanence, and implies its divine authority. - MSB

"The just shall live by faith" -- Paul quotes Habakkuk 2:4 to support his position that salvation before God is only by faith (again quoted in Galatians 3:11; Hebrews 10:38)

The just shall live by faith -- This was a quote from Habakkuk 2:4, but not from the Masoretic Text or the Septuagint. In the OT “faith” had the expanded metaphorical meaning of “trustworthiness,” “faithfulness,” or “loyalty to.” Man’s salvation is based on God’s faithfulness, however, human faithfulness is an evidence that one has trusted in God’s provision.

Verse 18

Romans 1:18

For -- "The Gospel is the power of salvation" for the Judge has proclaimed the doom of human sin. (CBSC)

the wrath of God -- This refers to God’s personal anger against sin. God’s anger is not selfish or arbitrary but represents his holy and loving response to human wickedness. - ESVSB

wrath of God -- Refers to God’s righteous judgment upon evil. In this context, the evil in view is immorality and the suppression of the truth about God.

Strong and even vehement accessory language is sometimes used with the word wrath: see Romans 2:8; Revelation 16:19, Revelation 19:15. On the subject generally, see especially John 3:36; Ephesians 2:3; Revelation 6:16. - CBSC

God’s anger -- Verses 18–23 depict the pagan world of Paul’s day. Paul’s characterization of the pagan world is also found in Jewish literature (cf. Wisdom of Solomon 13:1ff. and Letter of Aristeas, 134–38) and even in Greek and Roman ethical writings. The same Bible that tells us of God’s love also reveals His anger (cf. Romans 1:23-32; Romans 2:5, Romans 2:8; Romans 3:5; Romans 4:15; Romans 5:9; Romans 9:22; Romans 12:19; Romans 13:4-5). - Utley

is revealed -- A present tense in the Greek. See on Romans 1:17. This “revelation” is a standing one, for all places and all times, and ever repeated to individual consciences. - CBSC

is revealed -- More accurately, “is constantly revealed.” The word essentially means “to uncover, make visible, or make known.” God reveals His wrath in two ways: 1) indirectly, through the natural consequences of violating His universal moral law, and 2) directly through His personal intervention (the OT record—from the sentence passed on Adam and Eve to the worldwide flood, from the fire and brimstone that leveled Sodom to the Babylonian captivity—clearly displays this kind of intervention) - MSB

revealed from heaven -- A pregnant phrase. The wrath is “revealed” as about to be inflicted from heaven; by Him “who sitteth in heaven,” and who “shall descend from heaven” in “the day of wrath and righteous judgment.” - CBSC

This wrath of God is being revealed “from heaven.” This phrase as used in the Gospels means “from God.” - EBCNT

against -- Or, upon; i.e. “to descend upon.” - CBSC

God’s wrath is two-fold: 1) against men who sin against God; 2) against men who sin against men.

all ungodliness -- Sins against God. This indicates a lack of reverence for, devotion to, and worship of the true God.

unrighteousness of men . .( sins against men) a lack of conformity in thought, word, and deed to the character and law of God - MSB

of men -- i.e. mankind; not a class, but the race. This is plain from the sequel, though the Gr. leaves it possible (grammatically) to render “of those men who hold, &c.” - CBSC

suppress -- (who hold) -- Lit. who hold down. The verb has several shades of meaning, and frequently = “to hold fast.” So e.g. 1 Corinthians 11:2; (E. V., “keep;”) 1 Thessalonians 5:21. But the context here decides for the meaning “hold down, hold back, suppress.” The verb occurs once again in this Epistle, Romans 7:6, “wherein we were held,” i.e. “held down as captives.” - CBSC

men who suppress the truth -- Although the evidence from conscience (Romans 1:19; Romans 2:14), creation (Romans 1:20), and God’s Word is irrefutable, men choose to resist and oppose God’s truth by holding fast to their sin (cf. Psalms 14:1; John 3:19-20). - MSB

who suppress the truth -- This referred to human willful rejection, not ignorance (cf. Romans 1:21, Romans 1:32; John 3:17-21). This phrase can mean (1) they know the truth but reject it; (2) their lifestyle shows they reject the truth; or (3) their lives and/or words cause others not to know and receive the truth. - Utley

truth -- Elsewhere, the Greek word used here, alētheia, usually refers to the gospel (Colossians 1:5; 1 Timothy 2:4); here, however, it refers more generally to the truth about God (Romans 1:25). Those who suppress the truth deny what is made obvious about God through creation (Romans 1:19-20) and do not acknowledge God as sovereign Creator.

suppress the truth in unrighteousness . .When people act sinfully, rebelling against God’s just rule, they fail to embrace the truth and so suppress it. In this case, as Meyer says, they “do not let it develop itself into power and influence on their religious knowledge and moral condition.” - NICNT

Men hold the truth down “in connection with unrighteousness”; this the force of ἐν. The idea expressed by the preposition is that of sphere. -- Significantly Paul repeats the ἀδικία or unrighteousness in connection with this maltreatment of the truth. It constitutes both the evil motive and the evil purpose. Godlessness and irreligion culminate in unrighteousness, ... The moment truth is allowed the control, evil thoughts, words, and deeds would be cast out, and thus godliness would enter in. - Lenski

Verse 19

Romans 1:19

because -- The “because” points to the “holding down” just before: q. d., “they hold down the truth; and it needs holding down, as a living thing, if it is to be kept out of the way; because it is, as a fact, known to them.” - CBSC

that which is known about God -- All humans know something of God from creation (cf. Romans 1:20; Job 12:7-10 and Psalms 19:1-6, Psalms 19:12-14). In theology this is called “natural revelation.” It is not complete, but it is the basis of God’s holding responsible those who have never been exposed to God’s “special revelation” in Scripture or, ultimately, in Jesus (cf. Colossians 1:15; Colossians 2:9). - Utley

The word “knowable” has of late years become fashionable in philosophic language; and some writers have boldly taught that God is “The Unknown and Unknowable.” This seems in direct contradiction of what Paul is here saying. (CBSC)

There are things we can "know" about God. We can see it from His creation.

is manifest in them -- God has sovereignly planted evidence of His existence in the very nature of man by reason and moral law (Romans 1:20-21; Romans 1:28, Romans 1:32; Romans 2:15). - MSB

Natural Revelation (Romans 1:19-21)

Romans 1:19-20 These verses begin a discussion of “natural revelation.” Natural revelation describes what everyone knows about God because of what God has revealed concerning Himself in nature. What He has revealed about Himself in Scripture is “special revelation.” The creation bears testimony to its Maker, and every human being “hears” this witness (cf. Psalms 19:1 ff).

Four things characterize this revelation. First, it is a clear testimony; everyone is aware of it (“it is evident [plain]”). Second, everyone can understand it. We can draw conclusions about the Creator from His creation. Third, it has gone out since the creation of the world in every generation. Fourth, it is a limited revelation in that it does not reveal everything about God (e.g., His love and grace) but only some things (i.e., His power and deity).

Natural revelation makes man responsible to respond to his Creator in worship and submission. However it does not give sufficient information for him to experience salvation. That is why everyone needs to hear the gospel. - Constable

Verse 20

Revelation 1:20

1:20 This verse mentions three aspects of God.

1. His invisible attributes (His character, cf. Colossians 1:15; 1 Timothy 1:17; Hebrews 11:27)

2. His eternal power (seen in physical creation)

3. His divine nature (seen in His acts and motives of creation)

invisible nature . . [attributes, qualities] -- This refers specifically to the two mentioned in this verse. [1) His power; 2) his divine nature (character)]

The invisible God is now seen in (1) physical creation; (2) Scripture; and (3) ultimately in Jesus. - Utley

God has provided in the world he created evidence of his “eternal power and divine nature” (v. 20). This “natural revelation” is available to all human beings, but because of sin, people turn away from this evidence of God’s existence. - NIVZSB

The visible things of God’s creation reveal to man’s mind the invisible things regarding him - Lenski

His eternal power -- The Creator, who made all that we see around us and constantly sustains it, must be a being of awesome power. - MSB

eternal -- The Gr. word here (aïdios) is only found besides in N. T. in Jude 6. By derivation and usage it is connected with the Greek equivalent for “ever” or “always.” - CBSC

Godhead -- [deity, divine nature] -- The Greek word used here, theiotēs, is found only here in the NT. It is used to summarize God’s divine attributes, especially those that can be observed through creation. Since God made such attributes discernable, people have no excuse for rejecting Him. - FSB

Godhead -- That is, His divine nature, particularly His faithfulness (Genesis 8:21-22), kindness, and graciousness (Acts 14:17). - MSB

are clearly seen -- The Greek verb give the emphatic "clearly", it distinctly states that they "are under observation,: "in view."

by the things that are made -- The creation delivers a clear, unmistakable message about God’s person (cf. Psalms 19:1-8; Psalms 94:9; Acts 14:15-17; Acts 17:23-28). - MSB

The entire natural world bears witness to God through its beauty, complexity, design, and usefulness. - EBCNT

they are without excuse -- God holds all men responsible for their refusal to acknowledge what He has shown them of Himself in His creation. - MSB

This is literally “no legal defense.” This Greek term (a plus apologeomai) is used only here and in Romans 2:1 in the NT.

No one should complain that God has left insufficient evidence of his existence and character; the fault is with those who reject the evidence. - EBCNT

All cause of ignorance of God’s existence and nature is removed by what can be seen of His creation. (CBSC)

Verse 21

Romans 1:21

For although -- Since His creation revealed Him.

they knew God -- Man is conscious of God’s existence, power, and divine nature through general revelation, Romans 1:19-20. - MSB

they knew God -- Not in the sense of scriptural revelation, but knowing of Him as His creation reveals Him; His power and providing for mankind’s livelihood.

they glorified Him not -- They laid aside Divine revelation.

they did not glorify Him -- Man’s chief end is to glorify God (Leviticus 10:3; 1 Chronicles 16:24-29; Psalms 148:1; Romans 15:5-6), and Scripture constantly demands it (Psalms 29:1-2; 1 Corinthians 10:31; Revelation 4:11). - MSB

did not honor him as God -- Knowledge of God typically includes recognition of His sovereignty, which results in worship (Joshua 4:24; 1 Kings 8:43; 2 Kings 19:19; Psalms 100:3). Here, people fail to worship God or acknowledge Him as Creator despite their knowledge of Him. - FSB

nor were thankful -- They refused to acknowledge that every good thing they enjoyed came from God (Matthew 5:45; Acts 14:15-17; 1 Timothy 6:17; James 1:17) - MSB

We note that the first marks of decline are failure to praise and to thank Him. Conscious of guilt before the Eternal, man shrinks from direct worship and in mistaken reverence, he turns away to “the creature,” (idolatry) and the result is inevitable; the God unworshipped rapidly becomes unknown. (CBSC)

vain imaginations -- [KJV] is rather thinking. the Greek is a word often rendered “thoughts,” (as e.g. Matthew 15:19.) In Philippians 2:14 it is rendered “disputings;” in 1 Timothy 2:8, “doubting.” The verb is used in e.g. Luke 12:17, - CBSC

their thinking became futile -- Man’s search for meaning and purpose will produce only vain, meaningless conclusions.

their foolish heart -- “Foolish,” more strictly unintelligent; failing to see connexions and consequences. Same word as Matthew 15:16. The “heart” may here mean merely the intellect, as perhaps in Mark 2:6, Mark 2:8. - CBSC

foolish hearts were darkened -- When man rejects the truth, the darkness of spiritual falsehood replaces it (cf. John 3:19-20). - MSB

The New Testament: A New Translation by Olaf M. Morlie has “rather they busied themselves with silly speculations about Him, and their stupid minds groped about in the dark.”

From the Greek word “fool” we get the English “moron.” The problem is in mankind’s pride and confidence in their own knowledge (cf. 1 Corinthians 1:18-31; Colossians 2:8-23). - Utley

Romans 1:21-23 Honoring God as God and giving Him thanks (v. 21) are our primary duties to God in view of who He is. Mythology and idolatry have resulted from man’s need to identify some power greater than himself and his refusal to acknowledge God as that power. - Constable

Verse 22

Romans 1:22

Professing to be wise -- Paul does not mean that in their speculations no intellectual power was exerted, but that their moral attitude and the premisses of their reasoning were fatally wrong. (CBSC)

Man rationalizes his sin and proves his utter foolishness by devising and believing his own philosophies about God, the universe, and himself (cf. Psalms 14:1; Psalms 53:1). - MSB

Claiming to be wise, they became fools -- A fool is not merely someone who is ignorant or lacks intelligence. The term has moral connotations that include a rejection of God (Psa 14:1; Jer 10:14). By refusing to acknowledge God, people reveal their foolishness. - FSB

Even brilliant people who do not honor God miss the whole purpose of life and are therefore fools (cf. Proverbs 1:7, Proverbs 1:22; Proverbs 10:1; Proverbs 12:15; Proverbs 14:7; Proverbs 17:25; Proverbs 20:3). - ESVSB

Verse 23

;Romans 1:23

Man allowing the creature part of himself to govern his life. Living by beastly desires.

glory -- In this context, the Greek term used here, doxa, indicates God’s honor and majesty. - FSB

The Greek word doxa, often translated as “glory,” refers to the splendor of God’s manifested presence. This glory expresses the greatness of God, probably with reference to His attributes revealed in creation (Romans 1:20). Humans exchanged the glory of God for idols. They directed to idols what belongs to God: honor and thanksgiving (Romans 1:21). - FSB

glory of the incorruptible God -- Willfully ignorant, humans who were made in God’s image (cf. Genesis 1:26-27; Genesis 5:1, Genesis 5:3; Genesis 9:6) turned God into earthly images such as (1) animals (Egypt), (2) forces of nature (Persia), or (3) human forms (Greece/Rome)—idols! Even God’s own people did this (cf. Deuteronomy 4:15-24 and Amos 5:25-26). - Utley

into an image made like to -- Lit. in the resemblance of the likeness of; i.e. “so as to appear in a form like man, bird, beast, snake, and insect.” Deity, and its prerogatives, were so degraded as to be (in the idolater’s act) transferred to idols. - CBSC

likeness of an image -- The Greek phrase used here refers to idolatry in general. Paul probably alludes to Psalms 106:20, which speaks of Israel’s worship of the golden calf (see Deuteronomy 4:16-18). In the ot and the ancient world, civilizations made physical representations of their gods (e.g., Genesis 31:19, Genesis 31:34; Numbers 33:52; Deuteronomy 29:17). - FSB

images -- Mythology and idolatry have resulted from man’s need to identify some power greater than himself and his refusal to acknowledge God as that power. Men and women have elevated themselves to God’s position (cf. Daniel 2:38; Daniel 3:1; Daniel 5:23). - Constable

In our day, humanism has replaced the worship of individual human leaders in most western countries. Man has descended to the worship of animals as well (cf. Psalms 106:20). This is perhaps more characteristic of third world countries. - Constable

“This tragic process of human ‘god-making’ continues apace in our own day, and Paul’s words have as much relevance for people who have made money or sex or fame their gods as for those who carved idols out of wood and stone.” (Constable)

man -- birds, four-footed animals and creeping things -- Note the allusions to the creation story in the threefold division of the animal kingdom. Genesis 1:28.

In the OT idols sometimes took the form of animals, but an idol is anything that a human puts in place of God, and idols take an infinite variety of forms. - NIVZSB

images -- In addition to the images housed in great temples, Roman families commonly kept representations of individual “house gods” in their homes (examples found at Pompeii are particularly striking). Mediterranean and Near Eastern pagan religion worshiped idols in the form of beasts, or in the likeness of mixed beast/human deities such as the ancient gods of Egypt. Modern “idols” don’t look like ancient ones; images served today are often mental rather than metal. But people still devote their lives to, and trust in, many things other than God. - ESVSB

Verse 24

Romans 1:24

Man allowing the creature part of himself to govern his life. Living by beastly desires.

Therefore -- [Wherefore, Because] -- Διό in this verse is followed by διὰ τοῦτο in v. 26, and by καθώς κτλ., in v. 28; thus three statements describe the divine punishment for the rejection of God. - Lenski

God also gave them up -- [abandoned] This is a judicial term in Gr., used for handing over a prisoner to his sentence. - MSB

The word abandon includes a sense of “handing over,” suggesting that God actively consigns people to the consequences of their sin. - NLTSB

God gave them over -- In response to humans’ deciding to put idols in the place of the only God, God hands people over to the consequences of their sin. - NIVZSB

God also gave them up -- So Psalms 81:11-12; Acts 7:42. On the other hand man “gives himself over;” Ephesians 4:19.

The most terrible, and just, penalty of sin is the hardening of the sinning heart. It is a “law;” (“their ultimate reason is God”) the “law” of judicial hardening is His personal will, and takes place along with His personal displeasure. (CBSC)

God gave them over -- This was the worst possible judgment. It was God saying “let fallen humanity have their own way” (cf. Psalms 81:12; Hosea 4:17; Acts 7:42).

Verses 23–32 describe God’s rejection (temporal wrath) of the pagan world and its religiosity (and ours)! Paganism was and is characterized by sexual perversion and exploitation! - Utley

uncleanness -- A general term often used of decaying matter, like the contents of a grave. It speaks here of sexual immorality (2 Corinthians 12:21; cf. Galatians 5:19-23; Ephesians 5:3; 1 Thessalonians 4:7), which begins in the heart and moves to the shame of the body. - MSB

immorality -- The Greek word used here, akatharsia, refers to illicit sexual activity (2 Cor 12:21; Gal 5:19; Eph 5:3). - FSB

Akatharsia (impurity) was a general term for uncleanness and was often used of decaying matter, especially the contents of a grave, which were considered by Jews to be both physically and ceremonially unclean. As a moral term, it usually referred to or was closely associated with sexual immorality. - MNTC Ro

through the lusts -- Lit. in the lusts: a pregnant phrase; q. d. “He gave them up to live in vile desires.” - CBSC

Lusts -- translates epithumia, which can refer to any desire but was most often used of carnal desire for that which was sinful or forbidden. - MNTC Ro

lust of their hearts -- [See Utley at this point for a study on the way "heart" is used in the Scriptures.] Here it seems to be used for the center of emotions, (cf. Matthew 5:28; Acts 2:26, Acts 2:37; Acts 7:54; Acts 21:13; Romans 1:24; 2 Corinthians 2:4; 2 Corinthians 7:3; Ephesians 6:22; Philippians 1:7)

to dishonour -- The dignity and sanctity of the body is a main and peculiar truth of Revelation. - CBSC

dishonor their bodies -- Joining their bodies in sinful ways for which God did not create them; fornication, adultery, homosexual conduct, etc.

between themselves -- Among themselves; or mutually. They did it by unlawful and impure connections with one another. - BN

Verse 25

Romans 1:25

who changed -- The Greek relative pronoun implies that this was the cause of the special turn taken by the judicial hardening: seeing they had changed, &c. - CBSC

Mankind’s worship of that which he has made—idols (cf. Isaiah 44:20; Jeremiah 13:25; Jeremiah 16:19) instead of YHWH who created all things (cf. vv. 18–23);

the truth of God -- i.e. that which is true of Him alone, and revealed by Him; Omnipotence and Deity. Cp. ver. 18. - CBSC

truth of God -- Refers to the truth that God revealed through His creation (see note on Romans 1:18). - FSB

into a lie -- Into idols, or false gods. Idols are not unfrequently called falsehood and lies, because they are not true representations of God; Jeremiah 13:25; Isaiah 28:15; Jeremiah 10:14; Psalms 40:4. - BN

the lie -- A denial of God’s existence and His right to be obeyed and glorified (Romans 1:19-21; Isaiah 44:20; Jeremiah 13:25; cf. John 8:44). - MSB

into a lie -- Lit. in falsehood; they degraded it so that it was lost in falsehood; falsehood took its place. This “falsehood” is, of course, the grand error—Idolatry. - CBSC

the creature -- Created things, as the sun, moon, animals, &c. - BN

who is blessed for eternity -- A doxology meaning that God is worthy of limitless adoration and worship. It also is an example of the kind of honor and thanksgiving that people should give to Him (compare Romans 1:21). - FSB

Benedictus here, not Beatus. The glorious epithet indicates the Creature’s right attitude toward the Creator; that of adoring praise and love. - CBSC

who is blessed forever. Amen -- Paul burst into a Jewish blessing, which is so characteristic of him (cf. Romans 9:5; 2 Corinthians 11:31). Paul often voices prayers as he writes (cf. Romans 9:5; Romans 11:36; Romans 15:33; Romans 16:27). - Utley

forever -- ” This is literally the Greek idiomatic phrase, “unto the ages”

Verse 26

Romans 1:26

for this reason --

God gave them up -- See note on this phrase in Romans 1:24.

1:26–27 Not only homosexual acts but also such passions ESV or desires are said to be dishonorable before God. Just as idolatry is unnatural (contrary to what God intended when he made human beings), so too homosexuality is contrary to nature in that it does not represent what God intended when he made men and women with physical bodies that have a “natural” way of interacting with each other and “natural” desires for each other. Paul follows the OT and Jewish tradition in seeing all homosexual relationships as sinful. The creation account in Genesis 1–2 reveals the divine paradigm for human beings, indicating that God’s will is for man and woman to be joined in marriage. - ESVSB

vile passions -- Identified in Romans 1:26-27 as homosexuality, a sin roundly condemned in Scripture (Gen. 19; Leviticus 18:22; 1 Corinthians 6:9-11; cf. Galatians 5:19-21; Ephesians 5:3-5; 1 Timothy 1:9-10; Judges 1:7). - MSB

women -- Rather than the normal Greek term for women , this is a general word for female [ θηλειαι women ^{G2338 A-NPF} ]. Paul mentions women first to show the extent of debauchery under the wrath of abandonment, because in most cultures women are the last to be affected by moral collapse. - MSB

their women did change -- Through sodomy, instead of natural intercourse.

contrary to nature -- Refers to homosexual activity, which does not reflect God’s original created order (see Genesis 1:27; Genesis 2:18-25). - FSB

1:26, 27 Homosexuality is one example of life apart from God’s obvious will in creation. It was a sin and a major cultural problem (1) in the OT (cf. Leviticus 18:22; Leviticus 20:13; Deuteronomy 23:18); (2) in the Greco-Roman world (cf. 1 Corinthians 6:9; 1 Timothy 1:10); and (3) in our day.

Homosexuality is probably listed as one example of the fallen life because of the entire context’s orientation to Gen. 1–3. Mankind was made in God’s image (cf. Genesis 1:26-27; Genesis 5:1, Genesis 5:3; Genesis 9:6). Mankind was made male and female (cf. Genesis 1:27). God’s command was to be fruitful and multiply (cf. Genesis 1:28; Genesis 9:1, Genesis 9:7). Mankind’s fall (cf. Gen. 3) disrupted God’s plan and will. Homosexuality is an obvious violation! However it must be stated that this is not the only sin mentioned in the context (cf. Romans 1:29-31). All sins show mankind’s separation from God and their deserved punishment. All sin, especially lifestyle sin, is abhorrent to God. - Utley [See Utley at this point for a special topic study.]

See next verse, Romans 1:27, for scripture teaching on homosexuality.

Verse 27

Romans 1:27

It is noteworthy ... that the sin of ver. 26 is touched more rapidly than that of ver. 27. It is also remarkable that in the Greek we have not “women” and “men,” but “females” and “males.”—Bengel’s remark on this passage is excellent: “Often, in exposing sin, we must call a spade a spade (scapha debet scapha dici). They often insist on an excessive delicacy who themselves are void of modesty.” These words apply to many passages of Scripture besides this. - CBSC

Likewise . . In similar instance, i.e. not only using women in natural ways, but men using men unnaturally.

natural use of the woman . . The result was that he “exchanged” natural human functions for what is unnatural. In the Greek text the words translated “women” (thelus; v. 26) and “men” (arsen, v. 27) mean “females” and “males.” Ironically the homosexuality described in these verses does not characterize females and males of other animal species, only human beings. - Constable

burned in their lust . . Not only homosexual acts but also such passions or desires are said to be dishonorable before God. ... homosexuality is contrary to nature in that it does not represent what God intended when he made men and women with physical bodies that have a “natural” way of interacting with each other and “natural” desires for each other. Paul follows the OT and Jewish tradition in seeing all homosexual relationships as sinful. - ESVSB

consumed (or “inflamed”) gives a strong image of a powerful but destructive inward desire. - ESVSB

for one another . . The sin in view is not pederasty (homosexual conduct of men with boys) but men engaging in sin with men. There is no justification here for the view that Paul condemns only abusive homosexual relationships. - ESVSB

men with men -- Sodomy.

Homosexuality is one example of life apart from God’s obvious will in creation. It was a sin and a major cultural problem (1) in the OT (cf. Leviticus 18:22; Leviticus 20:13; Deuteronomy 23:18); (2) in the Greco-Roman world (cf. 1 Corinthians 6:9; 1 Timothy 1:10); and (3) in our day. - Utley

committing what is shameful . . That which is unseemly. That which is shameful, or disgraceful. - BN

receiving in themselves -- This could be referring to 1) natural ailments or diseases occuring from such acts, or 2) from God’s wrath which they will suffer, but 3) perhaps to both.

receiving in themselves the penalty . . Here the law of sowing and reaping (Galatians 6:7-8) takes effect, as Paul refers to the self-destructive nature of this sin, of which AIDS is one frightening evidence. - MSB

AIDS, for example, is probably the consequence of man’s rebellion against God rather than a special judgment from God. The “due penalty” is what man experiences as a result of God giving him over and letting him indulge his sinful desires (cf Romans 6:23).

Michael Ukleja, “Homosexuality in the New Testament,” Bibliotheca Sacra 140:560 (October-December 1983):350-58.

GAYS (Homosexuals, Sodomites) and Lesbians

It is difficult to see how Christians today, or anyone with knowledge of the Bible, can gloss over the fact that the Bible pictures sodomy as sinful.

Note these passages:

Genesis 6:11 --Before the flood

Genesis 13:13 -- Sodom exceedingly wicked

Genesis 15:16 --Iniquity of the Amorites

Genesis 19:5 -- Lot and Sodom

Leviticus 18:22 -- Mosaic Law

Leviticus 20:13 -- Mosaic Law

Leviticus 18:27-29 -- Defiles the nation

Deuteronomy 8:5 -- God disciplines nations

Deuteronomy 23:17 -- Moses’ Teaching

Judges 19:22 -- In time of Judges

1 Kings 14:24 -- Abomination of the Nations

1 Kings 15:12 -- Sodomites took away out of the land

1 Kings 21:26 -- Vileness of the Amorites

1 Kings 22:46 -- Sodomites tooken out of the Land

2 Kings 23:7 -- House of the Sodomites broken down

Isaiah 3:9 --Sins declared as Sodom

Jeremiah 6:15 -- Abominations- not ashamed - didn’t blush

Romans 1:26-28 -- New Testament Teaching

1 Corinthians 6:9 -- Will not Inherit the Kingdom of God

1 Timothy 1:10 -- Whoremongers - Contrary to Sound Doctrine

2 Peter 2:6 -- Sodom and Gomorrah an Example

2 Peter 2:8 -- Lot Vexed by Lawless Deeds he Saw

2 Peter 2:10 -- Following a Corrupt Desire

Judges 1:7 -- Sodom and Gomorrah an Example

Revelation 22:15 -- Dogs (unclean, filthy, in the OT they were male prostitutes) Outside Heavenly City

Sodomy can be forgiven, Sinners can change: 1 Corinthians 6:9 ; 1 Corinthians 6:11 "Such were some of you..." 1 John 1:7 1 Thessalonians 5:22-23

Verse 28

Romans 1:28

Romans 1:28-31 This is one sentence in Greek. It characterized rebellious, fallen, independent mankind.

Human sin is not confined to sexual sins, and Paul now lists a whole catalog of the evils common among human beings as a result of turning from God.

And even as -- In this and the following verses the developements of sin are followed into less monstrous but more pervading and not less guilty forms. - CBSC

to retain God in their knowledge -- Lit. to have God in real (or full) knowledge. There was an antecedent knowledge of God; partly by the universe, partly by the constitution of their nature, partly by primeval revelation. - CBSC

retain God . .[ Recognize God, acknowledge God] -- They choose to not acknowledge God in their lives.

This was the first step in their sin. It was not that God did not give them knowledge; nor even is it said that he arbitrarily abandoned them as the first step; but they forsook him, and as a consequence he gave them up to a reprobate mind.

God gave them over -- See note on Romans 1:24, same phrase.

to a debased mind . .[reprobate] A mind set in immoral, carnal and unethical behavor. Paul describes such a mind as hostile to God, Romans 8:7.

to a reprobate mind -- A mind destitute of judgment. “As they did not approve, ἐδοκιμασαν, or choose to retain God, &c. he gave them up to a mind disapproved, rejected, reprobate,” ἀδοκιμον, and he means that the state of their minds was such that God could not approve it. It does not mean that they were reprobate by any arbitrary decree; but that as a consequence of their headstrong passions, their determination to forget him, he left them to a state of mind which he could not approve. (BN Ro)

In the Greek text there is a word play that highlights God’s just retribution. As people disapproved of the idea of retaining God in their thinking, so God gave them over to a disapproved mind (v. 28). - Constable

debased -- This translates a Greek word that means “not passing the test.” It was often used to describe useless, worthless metals, discarded because they contained too much impurity.

not fitting -- convenient -- i.e. becoming. So Philemon 1:8, where the Greek word is nearly the same. - CBSC

... people chose not to “approve” of God, so he condemned them to an “unapproved” mind—that is, a “worthless” way of thinking that does not conform to God’s own purposes and values. The many forms of human sin, which Paul illustrates in vv. 28b–31, are rooted in sinful minds. Fundamental to the new life, therefore, is renewing those very minds (Romans 12:2). - NIVZSB

Verse 29

Romans 1:29

Romans 1:29-31 Paul lists vices that characterize those who reject God. Lists like this are common in Paul’s writing. Sometimes he gives them to instruct the righteous on how to live (Romans 13:13; Galatians 5:19-21; Colossians 3:5). Other times, as he does here, Paul uses these lists to describe the ungodly (1 Corinthians 6:9-10; 1 Timothy 1:9-10).

1:29–31 This list of sins follows a popular Hellenistic literary form called a vice list. While not exhaustive, it reminds readers of various forms that evil might take. - NLTSB

being filled with -- Humans are filled and characterized by what they dwell upon. The rabbis would say that in every human heart is a black (evil yetzer) dog and a white (good yetzer) dog. The one who is fed the most becomes the largest. - Utley

unrighteousness -- It is a general word describing the evil effects in human relations that man’s suppressing the knowledge of God produces.

Unrighteousness, ἀδικια. This is a word denoting injustice, or iniquity in general. The particular specifications of the iniquity follow. - BN

sexual immorality --

[evil -- wickedness -- ] . . is what is contrary to what is right or just. Wickedness (evil, NIV) is what is vile and sinister.

Wickedness. The word used here denotes a desire of injuring others; or, as we should express it, malice. BN

covetousness . . [greed] -- Greed is the drive to obtain more.

Covetousness. Avarice, or the desire of obtaining that which belongs to others.

Greed (πλεονεξία, pleonexia ... greed is the insatiable desire to accumulate more and more things in general, without regard for the rights and needs of others. Colossians 3:5 says that this sin is idolatry, because acquisition of things becomes one’s god. - CPNIV

maliciousness -- Same word as 1 Peter 2:1, (where E. V. “malice,”) 16. The Gr. is a wider word than these English words. - CBSC

Depravity (κακία, kakia). Barclay says it is “the most general Greek word for badness.… It is the degeneracy out of which all sins grow and in which all sins flourish” - CPNIV

full of envy -- Lit. brimful; a word as strong as possible.

Envy (φθόνος, phthonos). It means not just wanting what another person has, but also resenting that person for having it. It is an attitude of ill-will and jealousy that leads to division and strife and even murder. - CPNIV

murder -- The taking of human life with premeditated malice.

strife . .“Insolent” focuses on activities, “arrogant” on thoughts, and “boastful” on words

...the word in the original meant also contention, strife, altercation, connected with anger and heated zeal; Romans 13:13; 1 Corinthians 1:11; 1 Corinthians 3:3; 2 Corinthians 12:20; Galatians 5:20: Philippians 1:15; 1 Timothy 6:4; Titus 3:9. This contention and strife would, of course, follow from malice and covetousness, &c. - BN

deceit -- (δόλος, dolos), guile, treachery, cunning, hypocrisy. This denotes fraud, falsehood.

evil mindedness -- [malignity, malice] -- Our “ill-nature” exactly.

Malignity. This word signifies here, not malignity in general, but that particular species of it which consists in misinterpreting the words or actions of others, or putting the worst construction on their conduct. - BN

Hendriksen says it indicates “the desire to harm people”.

whisperers -- [gossips] -- (ψιθυριστής, psithuristēs) Those who secretly, and in a sly manner, by hints and inuendoes, detract from others, or excite suspicion of them. - BN

... literally, “whisperers,” or those who whisper gossip into someone’s ear behind another’s back. They are talebearers, rumormongers, “whisperers-behind-doors” (Phillips) who spread their slanders secretly. - CP

Verse 30

Romans 1:30

backbiters -- [slanderers, Rather, evil speakers, without the special notion of speaking in the absence of the person attacked [vs gossips]. CBSC

Slanderers (κατάλαλος, katalalos), literally, those who speak against others. Phillips translates it “stabbers-in-the-back.” This is the same idea as the previous word, except the ... slander is open and public, not secret. - CPNIV

haters of God -- The Gr., by formation and classical usage, should rather mean hateful to God; men whose character is peculiarly abhorrent to Him. Similar words or phrases were familiar at Athens to denote defiant evil; and this would well suit the two words here following. - CBSC

insolent -- [despiteful] -- This word denotes those who abuse, or treat with unkindness or disdain, those who are present. BN

Insolent (ὑβριστής, hybristēs). The person guilty of this sin is one who has a very high and arrogant opinion of himself, coupled with a very low and contemptuous opinion of others. It is “a lofty sense of superiority out of which the insolent person treats all others as beneath him” (Morris, 97–98). It is the attitude of a bully that leads him to use and abuse others, and run roughshod over the weak. - CPNIV

arrogant -- [haughty, proud] --

It is an inordinate self-esteem; an unreasonable conceit of one’s superiority in talents, beauty, wealth, accomplishments, &c. (Webster.)

Arrogant (ὑπερήφανος, hyperēphanos), proud, haughty. This is the opposite of humble. It refers to a person who in his own mind sees himself as being far above others and as having no need of God. - CPNIV

boastful -- Those who arrogate to themselves that which they do not possess, and glory on it. This is closely connected with pride. A man who has an inordinate self-conceit, will not be slow to proclaim his own merits to those around him. - BN

Boastful (ἀλαζών, alazōn). This refers to a person who brags about himself, often going beyond the truth in an effort to impress others. It is someone who vaunts “himself in the possession of skill … or knowledge, or courage, or virtue, or riches, or whatever else it might be, which were not truly his” (Trench, Synonyms, 99). - CPNIV

inventors of evil -- [.. evil things] -- This doubtless refers to their seeking to find out new arts or plans to practise evil; new devices to gratify their lusts and passions; new forms of luxury, and vice, &c. So intent were they on practising evil, so resolved to gratify their passions, that the mind was excited to discover new modes of gratification. In cities of luxury and vice, this has always been done. - BN

disobedient to parents -- A symptom of deep moral and social disorder. Parental authority stands in the Decalogue among the great foundations of virtue and duty; and our Lord Himself is significantly said (Luke 2:51) to have been “subject” to Joseph and Mary. - CBSC

Verse 31

Romans 1:31

undiscerning -- [foolish; senseless; without understanding; unintelligent;] -- Inconsiderate, or fooliwsh.

“without understanding” see note on Romans 1:21, where “foolish” represents the same Greek word; an epithet full of deep meaning. - CBSC

Senseless (ajsuvneto", asunetos), foolish (see v. 21). This refers not to one who lacks intelligence, but to one who refuses to use his God-given mind in a common-sense, God-honoring way. "It refers to those who act stupidly" in reference to God and morality (Morris, 98), or those who cannot "put two and two together in the moral life" (Lenski, 122).

- CPNIV

Without understanding, covenant-breakers (ἀσυνέτους ἀσυνθέτους)

Another paronomasia: asynetous, asynthetous. This feature of style is largely due to the pleasure which all people, and especially Orientals, derive from the assonance of a sentence. - VWS

untrustworthy . .[covenant breakers; faithless;] -- Perfidious; false to their contracts. - BN

Covenant breakers - won’t keep their word. - Luscombe

Faithless (ajsuvnqeto", asunthetos), unreliable, disloyal, dishonest, untrustworthy, treacherous. This is a person who will not keep his word or meet his obligations, a covenant breaker. -

Faithless (ajsuvnqeto", asunthetos), unreliable, disloyal, dishonest, untrustworthy, treacherous. This is a person who will not keep his word or meet his obligations, a covenant breaker. - College Press NT

unloving -- [without natural affection; unfeeling;] -- This expression denotes the want of affectionate regard towards their children. The attachment of parents to children is one of the strongest in nature, and nothing can overcome it but the most confirmed and established wickedness. - BN

Heartless (a[storgo", astorgos). This is an unfortunate translation, a much too general term for a specific vice. A person who is astorgos is one who lacks storgç, which means "natural family affection, love for family members," especially the love that ties parents and children together. When it is absent the results are such things as abortion, infanticide, child abuse, fratricide, and matricide. - CPNT

unforgiving -- [implacable; heartless;] -- This word properly denotes those who will not be reconciled where there is a quarrel; or who pursue the offender with unyielding revenge. It denotes an unforgiving temper; - BN

implacable -- Lit. truce-less; an adjective used in the classics for inevitable death and internecine war. The word is perhaps to be omitted here; but evidence is far from decisive. - CBSC

unmerciful -- [ruthless; ] -- Destitute of compassion.

Ruthless (ajnelehvmwn, aneleçmôn), merciless, pitiless, callous, unfeeling toward others. This is a person who simply does not care when others are in need or are suffering. Morris perceptively remarks, "It is significant that, in an epistle that will stress God’s mercy throughout, the list of vices should be rounded off with ’merciless’. This is the very depth of evil" (99). - CP

Verse 32

Romans 1:32

they know -- The subject of this clause is the relative pronoun οἵτινες (hoitines), “the ones who,” i.e., “These sinners I have just been naming are the very ones who know these things are contrary to God’s law.” - CPNIV

knowing -- Such are not ignorant, but blatant rebellious.

Who knowing. That the Gentiles had a moral sense, or were capable of knowing the will of God in this case, is clear from Romans 2:14-15. - BN

knowing -- The Gr. is strong, well knowing. The witness of conscience is here intended, enforced by traditions of primeval truth and by the majesty of creation. - CBSC

... people also have an inbuilt moral sense that tells them that certain acts deserve God’s judgment. - NIVZSB

know the righteous judgment of God -- The “righteous decree” of God refers specifically to the part about the penalty.... It is a righteous decree because those who sin are worthy of death; they deserve it. Also ... they know it as God’s righteous ordinance. - CPNIV

know God’s righteous decree -- His ordinance, His statute of retribution. ...but a voice not their own bears witness to the eternal difference of right and wrong, ..They are aware, however imperfectly, of a “statute” whereby impurity and cruelty are evil and condemnable. - CBSC

deserving of death -- The penalty for all sin; possibly refers to eternal separation from God (Romans 6:23). - FSB

also approve of those -- To feel with them and abet them. - ...what is worse than just committing these sins is both committing them and encouraging others to commit them as well.

The final step down in man’s degradation is his promotion of wickedness (v. 32). It is bad to practice these things, but it is worse to encourage others to practice them. - Constable

To encourage others to sin is worse than sinning oneself (James 3:1) - NLTSB

who practice them -- πράσσω prassō, 1) to exercise, practise, to be busy with, carry on, to undertake, to do. - Thayer