Romans Chapter 1

Romans Chapter One.

Part One: The Gospel according to Paul.   Chapters 1-8.

           

1:1-15.     Introduction.  Paul's commission and obligation to preach the Gospel. 

                         His apostolic greetings (v.1-7).

           

1:1.       The letter in that day commenced with the name of the writer.  The reader knew from the start who was the writer.  Paul took special pains in his epistle to fully present his credentials.  The effect is to enhance the authoritiveness of the letter.  This was important, for he had not founded the Church at Rome, and did not know them personally.  Some might have questioned his right or duty and responsibility to come to Rome and to preach the Gospel to them.

           

Servant.  'Doulos' means "slave."   The 'doulos' was the actual property of his master, and was entirely at his lord's disposal.  Paul's use of the term 'doulos' here, intimates that Jesus Christ is his Lord, his Sovereign Master.  The doulos was frequently appointed to special service.  In the household of a great man or king, a slave might have a position of authority and responsibility.  Paul here uses doulos to designate the special commission to which he had been called, in that, he had been appointed a preacher of the Gospel.  Doulos is used in the LXX for the prophet; (Amos, 3:7; Jeremiah, 7:25; Daniel, 9:6; and Ezra, 9:11).   The worship of God was designated the doulos or slave of God.  This is a religious use of the word, and this meaning may be present here.  Psa.34:23; 113.

           

Complete obedience was required from the slave.  Doulos is a symbol of the complete obedience required from the Christian, and that, Christ demands from his servants.  The doulos had no personal rights, he lived to serve.

           

Apostle.   'Apostolos'.    This further defines the sense in which Paul was a servant of Jesus Christ, for he is using 'doulos' in the special sense as a servant or minister of the Word.  Apostle means "envoy, missionary", but Paul was an apostle in the more special sense that "the twelve" were called apostles.  In the matter of his apostleship, he stood alongside of "the twelve" and was in no way inferior to them.  (1.Cor.15:10).

           

"Called."  'Kletos'.  An apostle by calling i.e. by God's call. N.E.B.  In neither the O.T. nor the N.T. do men become God's messengers by personal merit or self-appointment.

           

Separated.  'Aphorizo', "set apart, appoint."  "Appointed to preach the Gospel."  Paul was set apart for the service and preaching of the Gospel.  This fully defines his commission.  The context of this chapter as well as Gal.1:15-16, denotes that Paul had been set apart to bring the Gospel to the Gentiles.  He was a chosen vessel to accomplishthis special task.  The Divine act of separating him for this mission, found its response on Paul's part by the renunciation of all those things that would hinder him in his service.

           

Gospel.  'Evangelion', "good news."  Note our word, "evangel."  That it was the Gospel of God, gave special significance to Paul's commission and missionary activities.  It is Good News that comes from God.  It is God's Gospel as to Plan, Promise and Performance.

            *   Plan             - it is the revelation of His saving purpose.

            *   Promise        - it is the fulfilment of His promise in the Old Testament.

            *   Performance - it is the manifestation of His power to save.

           

1:2.       The Witness of the Old Testament.

Holy Scriptures.  'Graphaishagiais'.  The absence of the article emphasizes the peculiar holiness of the Old Testament.  (Bn).

           

The Old Testament bore witness to the Gospel.  This was emphasized by the apostles.  They did not regard the Gospel as a break or parenthesis in God's purpose, but as the fulfilment of his promise in the Old Testament.  These writings are prophetic in that they bear witness to God's plan which He has achieved in Christ.  The Old Testament has the Gospel in anticipation, but the New Testament in fulfilment.  Rowley has shown that while Judaism was the historical continuation of the Old Testament religion, it is not the fulfilment of the promise and prophetic faith of the Old Testament promises, and prophecy demand more than continuation; they demand fulfilment.  That Christianity is the fulfilment of Promise, is a distinctive mark of its truth and greatness.

           

The Gospel is the true approach to, and interpretation of the Old Testament.  This is a basic principle of this epistle.  The Gospel must be understood against the background of the Old Testament, and the Death and Resurrection of Christ has made available the Messianic salvation that God promised through His prophets.  The death of Christ on the Cross was the climax and consummation of the old age ('aeon'), and the inauguration of the new age.  However, there has been no break in God's purpose, for the new was the fulfilment of the promised salvation foretold in the prophetic scriptures.  There is a sense in which the Gospel is new.  It is good news, and that suggests 'newness', but it is not another innovation, nor a fraud sprung as a surprise upon men.  Rather, its relationship to the old order, safeguards its integrity.  The verity of the new, can be tested by its relationship to the old.  The Gospel both fulfils and supersedes the Law.

           

1:3.       The Central Theme.   The Gospel comes from God, and was promised in the Holy Scriptures, and these promises are fulfilled in God's Son, who is the sum and substance, the central theme - of the Gospel.

           

His Son.  This striking phrase occurs several times in this epistle.  (See also 1:9; 5:10; 8:29; and twice (R.V.)

"His own Son." 8:3,32).  A phrase that indicates God's deep concern in the Gospel.

           

Davidic Descent.  "Born" is literally, "became".  It suggests His pre-existence.  The eternal Son became Man by his birth of a human mother.  It is a well attested fact in the New Testament that Jesus was from the family of David.  (See Matt.1:1;  Acts 2:30;  2.Tim.2:3;  Rev.5:5).  The promised Messiah was to become of David's line. (See Isa.9:7; 11:1; Jer.23:5; Mic.5:2).

           

The context of Romans 1:3, would indicate that Paul's statement as to Messiah's Davidic descent, is to confirm the continuity of the new, with the old.  It is in Christ that the promises of the Old Testament are fulfilled.  He is the fulfiller of the covenant with David, and the prophecies concerning his throne.

           

Christ's humanity.  "In the sphere of the flesh."  Bt. "On the human level." N.E.B.   It indicates the full and actual humanity of God's Son.  "Flesh" here, stands for the whole man.  Flesh does not imply a state of sinfulness, but always involves dependence upon God.

           

1:4.       The New Era of the Spirit.  

The word "declared" marks the beginning of the new age of the Spirit.   'Horizo' - appoint, designate, declare.  "Who has been declared to be the powerful Son of God."  B.  "A vindication of declaration." (C.F.Hogg).  The N.E.B. has,  "declared", but the R.S.V. has, "designated."  The R.S.V. is not to be rejected, for while the idea of a declaration is prominent, the idea of appointment is not to be excluded.  The word 'horizo' (compare 'horizon), is used several times with reference to the Lord:-

*   Path.  Luke 22:22, 'determined'.                                

*   Purpose.  Acts 2:23, 'determinate counsel'.

*   Preaching.  Acts 10:42, 'ordained judge'.                   

*   Proof of judgment.  Acts 17:31, 'ordained'.

*   Power.  Rom.1:4.

The act of God in raising up Christ, is described as:-

            *   An act in which God's glory is seen.   Rom.6:4.

            *   An act of God's power. 2 Cor.13:4.

           

Power.   The words "with power" may be attached to:-

*   'Declared', i.e. in a miraculous and triumphant manner He was declared Son of God.  It was a mighty or powerful declaration.

*   "Son of God." He was invested with power or full power from the time he arose from the dead.  If 'horizo' is to be understood in the sense of appointment (effectual appointment), as well as 'declared', then, "with power" must be attached to "Son of God."

           

The eternal Son became flesh (man), which in turn, involves weakness and dependence, but since and on the basis of his resurrection, is installed Son of God, possessing full power. (See Matt.28:18-19).  The event of the resurrection, was both a manifestation of power and an endowment of power.

           

The Dispensation of the Spirit.

Bt. Translation.   "In the sphere of the Holy Spirit." (See N.E.B.  "On the level of the Spirit - the Holy Spirit."  The statement "on the level of the Spirit" stands in contrast to "on the human level."  The latter, refers to the Son's Incarnation, but, "on the level of the Spirit" describes his mode of being since the resurrection.  This does not deny the resurrection of the Lord's body, but is based on the fact.

           

The New Testament teaches that he took Manhood into Heaven. (See 1.Tim.2:5 R.V; also Luke 24:39).  But the manhood he took into Heaven, we can no longer describe as "flesh", but "spirit".  The resurrection has inaugurated for him a new mode of being, a complete transformation, the body of his flesh, has become the body of his glory, (Phil.3:21).  The new status and relationship that the Holy Spirit has effected for Christ, stands in contrast to his human birth, which was in the sphere of the flesh.  It is the resurrection that fully unfolds his Sonship, and his power in the sphere of the Spirit.  There are several Scriptures which point to this new manner of existence that belongs to the risen Lord.  (See 1.Cor.15:45 R.S.V; 1.Tim.3:16 R.S.V; 2.Cor.3:17-18 and 1.Pet.3:18 R.S.V.  The Lord in resurrection brings in the era of the Spirit, and inaugurates a new humanity which can no longer be designated "in the flesh", but, "in the Spirit." (Rom.8:9).

           

Resurrection.   Obviously, Paul speaks of the resurrection of Christ.  He thinks of that as an accomplished fact, and as a mighty act of power, but he states it in a more general form, using the plural to emphasize its character as a unique manifestation of power.  He can rightly speak thus, for the resurrection of Christ was the mighty act of power which potentially embraced all resurrections.  It was the beginning of the new era of resurrection (N).  Christ is the firstfruits. (See 1.Cor.15:20, 23; Col 1:18; Rev.1:5).  Paul marks out the character of the new age with the words, "power,"  "the Spirit of holiness," and, "resurrection of the dead ones."  These verses provide a summary of the gospel.

           

1:5.       All Christians are recipients of Grace, and there is no reason to think that Paul here excludes this wider meaning.  However, in Paul's own case, conversion and commission were closely associated. (See Gal.1:15-16; 1 Cor 15:10-11). His call to the apostleship was an act of special grace - a gracious gift that he had received.  N.E.B. has, "the privilege of a commission." The special aim of his commission, was to win obedience of faith from men of all nations.  We note the universal scope of his apostolic ministry.  Jesus has been constituted Lord of all, by his resurrection.  His Davidic descent by his natural birth, made him especially the Messiah to Israel.  However, in resurrection his Lordship extends to all men, and every creature must eventually confess that He is Lord. (Phil.2:11).  The way is now open to all men to confess Jesus as Lord to their salvation (Rom.10:9-10).  Paul, then, is an apostle to all nations. This extension of the preaching of the Gospel to all men, has its basis in the exaltation of Messiah Jesus to be Lord of all men. (L).

           

Obedience of Faith.

This phrase can mean:-

*   Obedience to the faith. R.S.V.  See Acts 6:7.

*   Obedience consisting in faith.

           

To believe is to obey, but not to believe is to disobey. (See 6:15-18; 10:1-3; 16:26).  To believe the Gospel, is to submit to Jesus as Lord - to own His authority, and to accept His rule.  Sin is essentially disobedience (5:19), but faith puts men in the way of obedience.  It is the complete committal of ourselves to Christ.  Paul evangelized that Christ might be enthroned in the hearts of all men, and that among all nations He should be confessed as Lord.  We prefer this second meaning.  See N.E.B.  Bt., has "believing obedience."

           

1:6.       Effectually Called.

The presence of people at Rome, who had been effectually called by God to be Jesus' people, was proof of the efficacy and power of the Gospel.  The Roman believers formed part of that worldwide movement of God's grace, which Paul's apostleship was intended to promote.  The majority of Christians at Rome were converts of heathenism.  The Church was largely Gentile, though it must have had a strong Jewish element.

           

Called, i.e. effectually called by God to be Jesus Christ's.  In Paul's writings, it means more than invited, but means to be called and chosen. (Matt.22:14).  It embraces the whole gracious action of God in making us His people.  The emphasis is placed upon God's Sovereign mercy in the whole process of our becoming Christians.

           

1:7.       Salutation. The Roman Christians, as all other Christians, are loved by God as His own special people.  Saints are holy or consecrated people, God has set them apart for Himself.  The central idea is that we belong to God.  We become saints by God's call, not by our own efforts.  It is a relationship and a status, but it is a dynamic relationship, making for practical holiness, that obedience to the will of God.  Practical holiness becomes a central obligation.  Become practically what God has called you to be - this is the note of Christian realism.

Part Two:  Paul and his friends.  Chapter 1:8-15.

           

Paul writes about his long cherished desire to personally meet the saints in Rome.  For a long time, he has wished to visit them.  He felt that if the Roman Christians only knew of his longing desire to see them, then they would feel he had a right to come, they were within the range of his missionary activity.

           

1:8. This verse conforms to the usual practice as to prayer, to be seen in the Ephesians letter.  Thanksgiving and prayer is directed to the Father through Jesus Christ, our mediatorial Priest.  All the saints at Rome, were the matter of his thanksgiving, and the worldwide testimony of their faith, was the occasion of his thanksgiving to God.   The faith of Jesus Christ, can never be a secret thing.  It is an infectious enthusiasm that spreads among men.  It was not that they boastfully advertised their faith, but others in every place were talking about it.  That their faith was so widely announced, may have helped Paul to see the strategic value of Rome for the spread of the Gospel.  Paul's method was to establish the Gospel in strategic centres, and he was not slow to perceive the importance of a strong church at Rome, if the Gospel was to be taken to western lands.  The vigorous faith of the Romans, stirred the apostle to greater zeal in prayer for them, and increased his desire to see them.

           

Thanksgiving for Fellow Christians:-

*   The reality and progress of the faith of fellow Christians is a ground and occasion for thanksgiving.

*   It cheers the heart of Christians to learn that their faith is an occasion for praise.

*   We must never be backward in commending fellow-Christians for their faith.

*   The practice of giving thanks to God for others, will enlarge our own hearts and sympathies.

*   Thanksgiving must occupy a primary place in our prayer life.

           

Prayer is not to be a grizzle or an exercise in self-pity, then, it must be filled with praise, for the giving of thanks encourages faith.

           

1:9. Spiritual Service.

Paul's prayers for them and his desire to visit them, sprang from his devotion to the service of the Gospel of God's Son.  His interest in the Roman saints was no casual or random idea, but was part of his reverent, humble and devoted service of preaching the Gospel.  Paul felt he could call upon God to bear witness to his sincerity and perseverance in prayer for them.  They were not then to think his enthusiasm to visit them as strange.  He was not in any way, exaggerating his eagerness to see them.  The prayer of an insincere man is of little account, but the prayers of a man whose priestly qualification is the sincerity of his spirit, are effectual and to be valued.  God was his witness, and this suggests:-

            *   He lived his life in the sight of God.

            *   He was consciously aware that God knew all.

            *   He was confident of Divine approval.

           

1:10.     God Willing.    Paul longed that his prayers should be translated into action and reality, in the will of God, and that he would soon see his Roman friends.  He constantly prayed, that he might, if in any way, now after all this waiting, be prospered and helped, to come to them.

           

Paul's Proposed Visit.  

            *   The manner of his coming     - "if, in any way."

            *   The time of his coming          - "now, after all this waiting."

            *   The occasion of his coming   - "I long to see you."

            *   The purpose of his coming    - "Ye may be established."

            *   The condition or circumstances - "the will of God."

            *   Proof of his sincerity                         - "praying continually."

            *   Divine attestation                  - "God is my witness."

           

1:11.     Confirmation.  

Paul came to give, he sought their spiritual welfare.  The word gift is 'charisma', a gift (freely and graciously given), a favour bestowed. It is used again in 6:23 and in 12:6, of ministries in the Church.  The phrase "spiritual gifts" is used in 1.Cor.12 of special manifestations of the Spirit, and that, may be its meaning here, but more probably in our passage it means some form of instruction and encouragement, so that they may be strengthened.

           

1:12.     Mutual Encouragement.  

Note Paul's tactfulness.  How carefully he avoids any slight. He does not allow the Romans to feel that he hints that their faith lacks vigour or is immature.  Their faith as well as his, has something to give, and both would profit from their mutual fellowship.  The Romans would be established and strengthened, and Paul himself would be cheered.  Paul was deeply conscious that to engage upon evangelization of distant lands, would need the comfort and cheer that the faith of the Roman Christians could impart.  The man who gives encouragement and cheer, shares in the gift he imparts.  Our faith grows most when we share it with others.  Mutual faith, brings mutual comfort.

           

1:13.     Spiritual Fruit. 

 Paul had frequently planned to visit Rome, but always had been hindered because of pressure of work elsewhere.  His failure to come had not been due to lack of eagerness.  He sought fruit ('karpos') among the Romans.  Fruit designates the total product of his labour.  He laboured to win men for Christ and to build up the Christian Community.

           

1:14.     Paul's Debt.

There was no limit to Paul's obligation to preach the Gospel, for he was an apostle to the nations.  It was a debt he owed to all men, whatever their culture, or religious background, and even to savages living in ignorance, he owed this debt to preach to them the Gospel.

           

Note the idea of debt in this epistle:-

            *   To preach the Gospel.           1:14.   'Opheiletes'.

            *   To live the spiritual life.          8:12.   (This is implied).

            *   To love one another.             13:8.   'Opheilo', "owe" in R.V.

            *   To help the weak.                  15:1.   'Opheilo'  "aught".

            *   To minister in carnal things.   15:27. "owe".

           

1:15.     An Inescapable Duty. 

 It was this sense of debt to preach the Gospel to all men that made him so eager to come to Rome also.  He was ready and eager to preach the Gospel there.  Any seeming tardiness in coming, was not due to any shame or embarrassment as to the Gospel.  The great City of Rome, did not intimidate him, for he was confident of the power of the Gospel to achieve great victories in that city.  Paul was probably proud to be a Roman citizen, and admired Rome, the great symbol of power, unity and peace in the world.  No right thinking person could be insensible to Rome's greatness and the benefits her rule brought to mankind.  However, this provoked Paul to greater eagerness to preach at Rome, for the Gospel can do for men, what Rome was unable to do.  The basis of safety, peace and unity lay deeper in the human heart than the rule of Caesar could touch.

           

Paul's Exposition of the Gospel.  Chapter 1:16 - 8:39.  

           

Paul's statement of the central thesis of the epistle.  1:16-17.  

Observe :-

*   The saving efficacy of the Gospel consists in its revelation of the righteousness of God.

*   Men are saved on the principle of personal trust in Christ.

*   Salvation is available to all men.

*   The righteousness of faith is the fulfilment of the promises in the Old Testament revelation.

Promise has become reality and accomplishment.

           

1:16.     The Gospel. 

 Paul was sure that the message of the Gospel was the instrument of the power of God - a Divine force operating from Heaven for the salvation of all who believe.  Paul was certain about the power of the Gospel.  He had seen its efficacy in the lives of many.  He was sure about the power of the Gospel to save, and he was sure about his commission to preach the Gospel to every man.  Therefore, he was not ashamed of the Gospel.  It is the man who is not sure that becomes ashamed.

           

Power.   'Dunamis' is power, might, strength, force.  (Compare dynamic, dynamo, dynamite).  Power - inherent power - is one of the most characteristic attributes of Deity. 

Observe :-

            *   Creative power.         1:20. Eternal power.

            *   Saving power.           1:16.

            *   Mediatorial power.     1:4.

            *   Govermental power.  9:17.

           

The reference to Divine power may be compared with reference to human weakness. (5:6; 8:7-8; also 8:3).  The Law shows up the wretchedness of man's weakness.  It would be difficult to draw a more striking picture of man's weakness, than given in chapter 7.  Power is one of the foremost characteristics of the Gospel, but its operation is entirely different to human concepts of power, for it is the effectiveness of the Cross. (1.Cor.1:17).

           

Salvation.  

'Soteria' from 'sos', safe, sound.  Paul's theology is essentially 'soteriological' (from 'Soter', Saviour).  It is generally agreed that no word better comprehends Paul's theology than Salvation.   It describes the entire Christian blessing.  In 13:11, the emphasis is on the consummation of salvation.  However, in our passage, salvation is linked with righteousness, for without righteousness, there can be no salvation. (See 10:9-10).

           

Everyone.  

It is available and accessible to all men, because it is offered on the principle of personal faith.  It is not that faith makes the Gospel a saving power, for the Gospel is that, but since man is an intelligent and moral being, he must have a personal experience and realisation of the Gospel.  It is faith that makes this possible and effective.

           

1:17.     The Righteousness of Faith.

 This verse explains how the Gospel is the power of God to salvation, It discloses the secret of its saving power.  In the Gospel is revealed the righteousness of God on the principle of faith to every believer.  Righteousness is essential for salvation, but men have always thought of righteousness in terms of human effort.  The Gospel reveals righteousness as a power to save men.  It is revealed to faith.  This revelation is then a power to save men, rather than a wisdom to enlighten men.  It is not to be thought of as a disclosure to enlighten the mind, but a manifestation of divine power put forth in righteousness to save.

           

Righteousness or 'dikaiosune' was a word whose meaning was not only enriched by its Greek background, but also its Old Testament background.  It was its Old Testament background that made the greatest impact upon Paul.  'Dikaiosune' was used in the LXX as the usual translation of the Hebrew 'tsedeq', eight times translated, 'chesed'.  While 'chesed' is usually translated by 'eleos' (mercy), Paul knew both the Hebrew and the LXX, and the varied ways in which these and similar groups of words were translated, and this must have broadened his understanding of them.  Not only so, but the Old Testament often linked together such words as righteousness, salvation, judgment, mercy and faithfulness.  Salvation and righteousness became almost synonomous terms in certain Old Testament Scriptures, especially in the Psalms and Isaiah.  Psalm 98 should be studied, but also see Isaiah 56:1; 46:13; 51:5-6.

           

The distinction between love and righteousness disappears, for they are two sides of the same thing.  But why does Paul not use the word love here?  Why does he build his theology of salvation around righteousness in these chapters?  It is because righteousness expresses that which meets our need as sinners exposed to wrath.  There can be no security or peace apart from the just acquittal of the Judge.  Righteousness then has as its base, the complete activity of the Judge.  The Gospel reveals the righteousness of God.  What are we to understand by the righteousness of God?

           

*   The Gospel manifests the righteous character of God.  It shows God to be true to Himself in all that He does.  He acts in perfect consistency with His own character, in that, on the ground of the redemptive work of Christ, He justifies the believer.

           

*   It is clear from the statement above, that the righteousness of God is a more extensive idea than that of Divine attributes or character, but it is essentially an activity.  It embraces the complete activity of the righteous Judge in saving the prisoner of sin.  Righteousness is associated with power, for it is the righteous operation of God's power to right what was wrong.

           

*   Since the righteousness of God is God's gracious activity in saving men on the principle of faith alone, it is then a righteousness which comes from God, and of which believing men are the recipients.  It is God's gift to men.  It is God's action in reckoning righteous, the man who has no righteousness of his own.  The believer becomes the righteousness of God in Him. (2.Cor.5:21).  The phrase, "righteousness of God' then comprehends our acceptance before God.  It involves our acquittal, for righteousness is the verdict of the Judge.  Our acquittal makes possible our salvation.  Righteousness includes the idea of right relationship.  God brings men into a right relationship with Himself.

           

Note, "from faith to faith" A.V. 

This translation unfortunately suggests degrees of faith in connection with righteousness.  Better "by faith unto faith" R.V; "on the principle of faith to faith" (Darby) N.E.B.  It is based on faith and addressed to faith; or, as F.F.Bruce, "based on the principle of faith, and offered to all men for acceptance by faith."  (Evangelical Quarterly).  Or, "a way that starts from faith and ends in faith." N.E.B.  Faith from start to finish.  It is exclusively by faith.  W.Kelly connects this phrase to "revealed", so that it is explanatary of how the revelation comes.  If the words are connected with "revealed," then the idea of progressive faith may not be objectionable.  But F.F.Bruce attaches the phrase to the word, "righteousness" and the quotation from Hab.2:4, favours this.  In any case, the revelation is not merely informing, but is God's activity in communicating righteousness.  Paul quotes Habakkuk to show that righteousness through faith was no novel idea, but is the golden rule of the Old Testament theology. (Bn.).

           

1:18 -3:20.         The revelation of the wrath of God brings condemnation to all men.  

God's judgment of sin is under no obscurity.  This constitutes man's need.   That God cannot treat sin lightly, is what constitutes every man's need of the gospel - righteousness.   Judgment is the topic of this section of the epistle. 

It falls into three main sections:-

            *   The Gentiles are under wrath.             1:1-32.

            *   The Jews are under wrath.                  2:1 - 3:3.

            *   The whole world is liable to God.       3:9-20.

           

1:18.     Wrath.  

The wrath of God is revealed from Heaven.  In what way is it revealed?  The revelation takes various forms, for instance, the degradation of the Gentiles is proof of God's wrath upon them.  But the revelation of wrath is bound up with the revelation of God's righteousness, working for man's salvation.  Note that the word "revealed," is in the present tense in both verses.  Alongside of the unfolding of God's saving work, there is an unfolding of His wrath.  Note the explanatory particle "for" in 1:18.  If men were tempted to doubt the wrath of God upon sin, they could no longer do so after the revelation of His righteousness in the Gospel.  It belongs to the very nature of righteousness to condemn sin.  This revelation of wrath constitutes man's urgent need of righteousness.  It makes it important that all men hear the Gospel, it is a message for all mankind, for all men need it.

           

Stifling the Truth.   N.E.B. 'Katecho' means, "hold or held down."  W.Kelly favours "holding" and thinks the statement prefaces not only the account of pagan degradation, but also chapter 2, the Jew being an illustrious case of holding the truth in unrighteousness.  However, the 'dioti' (because) of the next verse, suggests a close connection with the account of Gentile apostasy.  It seems to supply the immediate reference, and if this is so, the meaning "holding down" or "suppressing" seems correct, men knew the truth, but suppressed and stifled it.  God might be known by His works and His creative activity had put the truth within every man's reach.  The thing that is so damning and significant for judgment in the corrupt state of the Gentile world, is that it is the result of wilful departure from God.  Their guilt consisted in the refusal of light, their inexcusableness lay in their rejection of the truth.

           

1:19.     Natural Revelation. 

 What can be known about God is plain to them.  God has taken an active part in making Himself known to men.  God made Himself known by His creative work; therefore, the knowledge of God was accessible to all.

           

1:20.     Inexcusable Ignorance.  

Since the event of Creation, the invisible things of God have become clearly manifested.  Creation reveals the eternal attributes of Divinity.  For since Creation, men have been able to survey His (otherwise) invisible attributes by His work.  There is a revelation of God in Creation or Nature.  This leaves men without excuse, on the other hand, men never discover God by means of Natural Theology.  The perverseness of their hearts cause them always to miss the way. (Seem).

           

Eternal Power.   Creation is the product of God's creative power.  It points to God's power as having its source and sufficiency in Himself.   It is then, eternal power.

           

Godhead.   'Theiotes' is divinity, divine nature, B; deity, N.E.B.  It means His loftiness, majesty, and perfection. Bn.  It signifies the attributes that mark God as altogether distinct from His creatures, or any created thing.

           

1:21.     Rebellion.

The sin of the pagan was that knowing God, he refused to honour Him as God.  Neither did they give thanks for all His gifts.  Selfishness was the root of their apostasy.  They were not grateful to God, but followed their own senseless reasonings.  (Contrast 2:2).  Their hearts were bent on evil; they refused to be conformed to God's will, but would transform God like unto their own thoughts.  The heart became the centre of their darkness.  The darkening of the heart involves a perverse moral condition.  Here "foolish" ('asunetos'), means not lack of brains, but moral obliquity.  The moral declension began in the heart.

           

1:23.     A Tragic Exchange.   

They changed or exchanged:-

            *   Truth for a lie.  (Idolatry).

            *   The Creator for the creature.  (Idol).

            *   The incorruptible glory for a corruptible image.

            In the four orders of creatures, we observe increasing degradation, from a man to creeping things.  The judgment of the Gentiles is inexcusable - turning from God to idols, and followed this by moral degradation.

           

The moral abandonment of   the pagan world was proof of God's wrath upon them.  1:24-32.

           

1:24-28.            God Gave Them Up.   

This was the Nemesis of their proud reasonings and idolatry.  God does not give men over directly to do evil, but He withdraws His restraining hand, that their moral perverseness inevitably work-out its own retribution.  Those who professed to reverence the creature, disgraced their own bodies.  True respect for the body is based upon respect for the Creator.  Women used themselves unnaturally.  Men gave themselves to homo-sexual vice.  This was widely practiced at the time, even by the Emperors.

           

The manifestation of God's wrath upon the heathen becomes increasingly evident.  God gave up to a worthless mind.  'Adokimos' means, "not standing the test, worthless, base.  It is not a mind completely ignorant of maral distinctions, but a mind that is habitually in a moral depraved fashion (Bn).  It implies a disposition for evil doing, even against the warnings of the conscience (Bn).  It is a "depraved mind" N.E.B.  That idolatry has such consequences is for Paul a plain mark of God's wrath. (Bt).

            1:29-31.            Heathen Vices.   The R.V. lists 21 vices. 

Bolyn divides the list into four groups.

*   Unrighteousness; wickedness ('poneria'), malignity; maliciousness ('kakia') - malice; covetousness ('pleonexia');  avarice at the expense of one's neighbour, ruthless, self-seeking.

*   Envy ('phthonos') jealousy; murder (phonos'), killing; strife (eris'), quarrelsomeness; deceit ('dolos'); malagnity ('kakoetheia'), evilmindedness.

*   Whisperers ('psithuristses'), gossips, whisperers, secret calumniators; backbiters ('katalalos'), slanderers; haters to God ('theostuges'), God-hating.  Also means, "abhorred of God"; Insolent ('hubristes'); overbearing, haughty (huperephanos'), arrogant ('alazon'), boasters; inventors of evil things ('epheuretaskakon'), devisers of evil, expert at inventing new forms of evil.

*   Disobedient to parents; without understanding, not amendable to reason; covenant breakers; disloyal to compacts; treacherous, obstinate in maintaining feuds; without natural affection, without affection in family life; unmerciful, callous cruelty, such as harshness to slaves, gladiatorial combatants. (Boylan).

           

1:32.     God's Just Decree.

'Dikaioma'.  Paul is concerned to show that the heathen also recognize a uniform moral order, according to which, by God's decree, death is the penalty for perversion of worship and social corruption. (Schrenk).

           

Main lessons in these verses:-

            *   The inexcusableness of the Gentiles.

            *   Their guilt consisted in their refusal of the truth.

            *   The passage implies an original knowledge of God by men.

            *   It throws light on the fate of the heathen.

            *   Sound religious knowledge is essential for the maintenance of moral standards among men.

            *   The corruption and vices of the heathen was proof that they were delivered over to wrath.