Chapter 1

1 Paul commendeth his calling to the Romans, 9 and his desire to come to them. 16 What his gospel is, and the righteousness which it sheweth. 18 God is angry with all manner of sin. 21 What were the sins of the Gentiles.

1. Paul. Earlier called Saul. For the meaning of the names see Additional Note on Acts 7. Paul was following ancient custom when he inserted his name as the author in his introductory greetings. For examples see Josephus Antiquities xvi. 6. 3, 4; Acts 23:26; 1 Macc. 11:30, 32.

Servant. Gr. doulos, literally, “one bound,” hence, “a bond servant” or “a slave.” Paul frequently uses this term to express his relationship as a believer to Christ (Gal. 1:10; Phil. 1:1; Titus 1:1). The word involves the idea of belonging to a master and rendering bondman service to him. Paul recognized that Christians belong to Christ by purchase (1 Cor. 6:20; 7:23; Eph. 1:7; 1 Peter 1:18, 19), and often applied the term doulos to believers (Rom. 6:22; 1 Cor. 7:22; Eph. 6:6; cf. 1 Peter 2:16; Rev. 19:2, 5).

This is not a title of which we should be ashamed. We should gladly acknowledge that we are Christ’s purchased possession and surrender ourselves to His will. Such absolute service is true freedom (1 Cor. 7:22; Gal. 4:7), for the more we are bound by the authority of Christ, the more we are free from bondage to men (1 Cor. 7:23).

Jesus Christ. For the significance of these titles see on Matt. 1:1.

Apostle. Gr. apostolos, literally, “one sent out,” hence, “a messenger,” “an envoy,” “one sent on a special mission.” In the NT the title is usually restricted to the men who were personally selected and instructed by Christ, namely, the Twelve (Luke 6:13), and to Paul, who also was directly called by the Lord (Acts 9:15; 22:14, 15; 26:16, 17; Gal. 1:1) and instructed by Him (Gal. 1:11, 12).

Separated. Gr. aphorizoµ, “to mark off from others by a boundary.” Aphorizoµ is used to describe the separation of God’s people from the world (Lev. 20:26, LXX), the final separation of the righteous from the wicked (Matt. 13:49; 25:32), and the separation of apostles to special duties (Acts 13:2). It is a further explanation of Paul’s apostolic calling and implies that he was selected from the world and from among his fellows and consecrated to the gospel ministry.

Gospel. Gr. euaggelion, a word made up of two parts, “good” and “message” or “news” (see on Mark 1:1). The word “evangelize” comes from the same two roots. An evangelist is one who tells good news. In the letter to the Romans Paul fulfills his commission to make known God’s good news. Tyndale, in 1525, understood the phrase “unto the gospel” to mean “to preach the gospel.” He has been followed in this interpretation by a number of modern translators. Others prefer to leave the phrase ambiguous. The context would seem to indicate that Paul is here stating the purpose of his calling and separation. He has been called to be an apostle and set apart to proclaim God’s good news concerning His Son (see on Rom. 1:3).

2. Promised afore. This promise was made specifically in the OT passages that predicted the coming of the Messiah, but was also implicit in the meaning of the entire OT. The gospel was no afterthought on God’s part, neither was it any abrupt change in His steadily unfolding purpose for man. It was but the fulfillment of His promise made to our first parents (see on Gen. 3:15) and to each succeeding generation.

By his prophets. Not only the writers of the prophetic books of the OT but others, such as Moses (Deut. 18:18), Samuel (Acts 3:24), and the psalmist (Ps. 40:7), prophesied of the gospel (cf. Heb. 1:1).

Holy scriptures. Throughout this epistle, Paul frequently refers to passages from the OT to show that the gospel was in full accord with the teachings of the already acknowledged oracles of God (see Acts 26:22, 23). Paul was especially anxious to prove to his own countrymen that Christianity was built on the foundation of their own prophets and holy writings.

3. Concerning his Son. The KJV has placed v. 2 in parentheses, thereby indicating that “concerning his Son” is to be connected with the last phrase of v. 1, “the gospel of God.” It is also possible to connect this phrase with “the holy scriptures,” or with “promised afore.” The RSV repeats the word “gospel,” thus making the opening words of v. 3 read, “The gospel concerning his Son.”

Jesus Christ our Lord. In the Greek these words are not here in v. 3 but at the end of v. 4 (see comment there).

Made. Gr. ginomai, “to become.” The word may have the meaning “to be born” (see Gal. 4:4; see on John 8:58).

Seed of David. The Jews were expecting the Messiah to come from the royal line (Matt. 22:42; John 7:42) as predicted (Isa. 11:1; Jer. 23:5). See on Matt. 1:1.

The flesh. That is, His human nature (see ch. 9:5).

4. Declared. Gr. horizoµ, “to mark off by a boundary,” hence, “to designate,” “to determine,” “to define.” The word is translated “ordained” in Acts 10:42; 17:31. Horizoµ is the root of the compound Greek word translated “separated” in Rom. 1:1.

With power. Or, “in power.” This phrase may be connected as an adverb with “declared,” or as an adjective with “Son of God.” Taken adverbially, the passage would mean that Jesus was powerfully or miraculously declared to be the Son of God by the resurrection. Taken adjectively, the passage would refer to the exalted state of Christ as “Son of God in power” at or since the resurrection. Either interpretation is in harmony with other scriptures (see Eph. 1:19–21). Neither interpretation gives any support to the idea that Jesus lacked in any divine power or quality preceding His resurrection.

Spirit of holiness. Some understand this to mean the Holy Spirit and cite ch. 8:11 in support of this interpretation. However, the Spirit is never so designated elsewhere. Others see the phrase as the counterpart of “according to the flesh” (ch. 1:3). They note that according to the flesh Jesus was descended from David, but according to the spirit of holiness He was also the Son of God.

The theological implications of this passage have been discussed at length by many interpreters. It does not seem, however, that Paul is chiefly concerned here with contrasting the humanity and divinity of Christ, but rather with making it clear that Jesus is at one and the same time the promised Jewish Messiah and the divine Son of God.

From the dead. Paul is presenting the resurrection of Jesus as proof of divine sonship. Jesus had consistently claimed that He was the Son of God (Matt. 27:43; John 5:17–30; 10:36) and had predicted that He would rise again the third day (Matt. 12:40; John 2:19, 21). Now Paul is affirming that Jesus has been decisively proved to be the Son of God by the miraculous fulfillment of His predicted resurrection.

In the Greek the words “Jesus Christ our Lord” (v. 3) appear at the end of v. 4. Paul finally identifies the Son of David and the Son of God with the Jesus of Nazareth already acknowledged as Christ and Lord by the Christians.

These names were full of meaning to a Jew. “Jesus,” a transliteration of the Greek form of the Aramaic YeshuaФ, “Joshua,” means “Jehovah is salvation” (see on Matt. 1:1). “Christ” is a transliteration of the Greek equivalent of the Heb. Mashiach, “Messiah,” the “anointed” (see on Matt. 1:1). “Lord,” as a title for a divine ruler and master, was already familiar from its use in the LXX (see on John 20:28).

5. By whom. Or, “through whom.” Paul claims that his apostolic commission was from Christ Himself, not from men.

We have received. The plural is probably used for the singular, a not uncommon practice for men in authority. However, it is also possible that Paul is including the other apostles.

Grace and apostleship. Many interpreters take these two terms together as the equivalent of the grace, or favor, of apostleship. Paul often speaks of his call to apostleship as the “grace that was given” to him by God (Rom. 15:15, 16; Gal. 2:7–9; Eph. 3:7–9). Others, however, prefer to understand “grace” as referring especially to the personal grace of salvation, which Paul had first accepted on the Damascus road (Acts 9:1–16; cf. 15:10). For the meanings of the term “grace” see on Rom. 3:24.

To Paul, his conversion and call to apostleship, occurring almost simultaneously, must have seemed as one event. From being “a blasphemer, and a persecutor, and injurious” (1 Tim. 1:13) he was called immediately to preach “the faith which once he destroyed” (Gal. 1:23). No wonder Paul could exclaim, “By the grace of God I am what I am” (1 Cor. 15:10), not only a converted Christian, but also a commissioned apostle.

Obedience to the faith. The Greek phrase thus translated occurs again in ch. 16:26, where the KJV translates it “the obedience of faith.” This is the more literal rendering, for the definite article is not present in the Greek. In the absence of the article, “faith” is probably not equivalent here to “the faith,” that is, to a body of doctrine to be received and believed (see Acts 6:7; Jude 3, where the article does occur). Faith means rather that habit and attitude of mind by which the Christian shows his loyalty and devotion to Christ and his dependence on Him. Such faith produces obedience.

“Obedience of faith” may be understood as meaning either obedience to faith as a controlling principle or the obedience that characterizes or springs from faith. Either way, the significant fact is that Paul associates faith with obedience. The great message of the Epistle to the Romans is that righteousness comes by faith (ch. 3:22; etc.). This is the good news that Paul has been called to make known. He regards his apostleship as a commission to bring about the obedience that springs from faith among all the nations.

All nations. This phrase commonly refers to Gentiles as distinguished from Jews, and may point to Paul’s own special apostleship to the heathen (see Acts 22:21; Gal. 1:16; 2:7–9; Eph. 3:1, 8). Here, however, the phrase may reflect the original commission that Jesus gave to His disciples (Matt. 28:19, 20; Mark 16:15, 16), and the charge to Paul at the time of his conversion (Acts 9:15) to carry the gospel to the whole world.

For his name. Meaning, probably, “for the sake of his name.” The ultimate purpose of Paul’s mission was to promote the knowledge and glory of Christ. Particularly would the name of Christ be magnified by the obedience that comes from faith in Him. Paul was ready to risk his life for such a cause (Acts 15:26; 21:13; cf. Acts 9:16).

6. Among whom. That is, among all the nations, or Gentiles, in whose behalf he had received his commission. Perhaps Paul is hereby expressing his authority to address the believers at Rome.

The called of Jesus Christ. This may mean “the called who belong to Jesus Christ,” “called by Jesus Christ,” or “called to belong to Jesus Christ.”

7. All that be in Rome. By this Paul evidently means all Christians in Rome (see v. 8).

Beloved of God. God loves all men (John 3:16; Eph. 2:4, 5), but for Christians, who have been reconciled to God through the death of Christ, the barrier that once separated them from God’s love has been removed (Rom. 5:10; see on John 16:27).

Saints. Gr. hagioi, literally, “holy ones.” The term is common in the NT to describe Christians (Acts 9:32, 41; 26:10; Eph. 1:1; etc.). It does not necessarily denote persons who are already perfect in holiness (see 1 Cor. 1:2; cf. 1 Cor. 1:11), but rather those who by their profession and baptism may be assumed to be separate from the world and consecrated to God.

The basic idea of hagios is “separated from a common to a sacred use.” It was in this sense that the equivalent Hebrew term qodesh or qadosh was used in the OT and applied, for example, to the tabernacle and its furniture (Ex. 40:9). It was used of the Jewish people as a nation (Ex. 19:5, 6; Deut. 7:6), not that they were individually perfect and holy, but that they were separate from other nations and set apart to the service of the true God, whereas other nations were devoted to the worship of idols. Thus it is used here of the Christians in Rome, who have been called to be separated from other men and other ways of life and consecrated to the service of God.

Grace. Gr.charis, “good will,” not the usual word of greeting used in a Greek letter. The ordinary term was chairein, which expressed a wish for health and prosperity. Chairein occurs in the NT in the letter of Lysias to the Roman governor Felix; (Acts 23:26), and in James’s epistle (James 1:1). In each of these instances it is translated “greeting.” Chairein, as used in 2 John 10 (“God speed,” KJV), indicates that Christians were accustomed to greeting one another in this manner (see Matt. 26:49; 27:29; 28:9; Mark 15:18; Luke 1:28; John 19:3, where chaire and chairete are translated “hail”).

But instead of chairein, “greeting,” with its prevailing idea of temporal prosperity, Paul used charis, “grace,” a word that was beginning to take on a uniquely Christian meaning (see on Rom. 3:24).

Peace. The usual Hebrew form of greeting was shalom, “peace,” or shalom leka, “peace to you” (see Gen. 29:6; 43:23; Dan. 10:19; Luke 10:5, 6; etc.). Jesus so greeted His assembled disciples after the resurrection (John 20:19, 26).

The life, death, and resurrection of Christ had brought new meaning to both these old familiar terms. “Grace” was now understood as the redeeming love of God in Christ (see 2 Tim. 1:9). “Peace” was now peace with God through redemption (Rom. 5:1). With this Christian significance, “grace” and “peace” became Paul’s customary greeting in all his epistles (1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; Philemon 3; cf. 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4). Peter and John also used similar greetings (1 Peter 1:2; 2 Peter 1:2; 2 John 3; Rev. 1:4).

God our Father. As the Creator, God is the Father of all men (Acts 17:28, 29), but especially of Christians, who have been born of God (John 1:12, 13; 1 John 5:1; cf. 1 John 3:1, 2), who have been adopted into His family (Rom. 8:15), and who are becoming like Him (Matt. 5:43–48).

Paul’s greeting is really a prayer that God would grant grace and peace to the believers in Rome. Thus in all his epistles his greetings are more than a passing courtesy. They have been transformed by Christian love into a prayer for heavenly blessing.

Lord Jesus Christ. Jesus and the Father are placed together, both being considered the source of grace and peace. This is evidence of Paul’s recognition of the divinity of Christ (see Phil. 2:6). In the NT Jesus is frequently referred to as the One who has brought peace to man (John 14:27; 16:33; Acts 10:36; Rom. 5:1; Eph. 2:17).

8. I thank. Paul begins many of his letters by thanking God in behalf of his readers (see 1 Cor. 1:4; Phil. 1:3; Col. 1:3; 1 Thess. 1:2; 2 Thess. 1:3; 2 Tim. 1:3–5; Philemon 4), and at times expresses his desire to see them (Phil. 1:8; 2 Tim. 1:4). Paul recognized and was grateful for progress already made by others in the Christian way, even though they might be in need of censure (see 1 Cor. 1:4, 5, 11). In this way he encouraged the believers and won their more sympathetic attention to the instruction to follow.

My God. This phrase emphasizes the personal nature of Paul’s relation to God as a Christian and as an apostle (cf. 1 Cor. 1:4; Phil. 1:3; 4:19; Philemon 4).

Through Jesus Christ. In thanksgiving, as well as in prayer, we may approach God through Christ (see Eph. 5:20; Heb. 13:15).

Your faith. That is, your loyalty and devotion to Christ, your Christianity. A similar good report is mentioned in ch. 16:19, “For your obedience is come abroad unto all men.”

The whole world. This may be the equivalent of our “everywhere” (see on John 12:19; cf. Acts 17:6; Col. 1:6), or it may be understood as representing the Roman Empire. Since Rome was the capital city and travelers were constantly passing through on their way to various parts of the empire, it is easy to see how reports of the new religion of the Roman Christians could spread to “all the world.” Especially would this news be carried and received with interest by the members of the other Christian churches throughout the empire. Paul may have been thinking of these in particular as the ones who were proclaiming the faith and obedience of their fellow believers in Rome.

9. God is my witness. Only God could know the truth of such a declaration, and the apostle appeals to Him as witness (cf. 2 Cor. 1:23; 11:31; Gal. 1:20; Phil. 1:8; 1 Thess. 2:5, 10). Paul is writing his letter from Corinth, where his sincerity has recently been seriously questioned, especially because of the postponement of a promised visit (2 Cor. 1:15–24). Now he is about to leave for Jerusalem, apparently turning his back on the church at Rome. It is possible that his sincerity will again be doubted. It may even be suspected that he is ashamed to preach the gospel at Rome. At the moment Paul is not in a position to prove otherwise. He can only assert his love, his many prayers, his earnest desire to see them, and call the all-knowing God to witness that he is telling the truth (Rom. 1:9–16).

With my spirit. Or, “in my spirit.” Paul’s service is no more ceremonial function, but a spiritual one, a devotion of himself to God’s service in spreading the gospel of Christ.

Without ceasing. Paul showed similar concern for other churches (see Eph. 1:15, 16; Phil. 1:3, 4; Col. 1:3, 4; 1 Thess. 1:2, 3; 2:13). The progress of the gospel everywhere was his one consuming interest.

Make mention. Paul had never seen the Christian community at Rome, but he never failed to remember them in his prayers.

Always. Many prefer to put a comma after “you,” thus connecting “always in my prayers” with v. 10, “always in my prayers making request … to come unto you.”

10. At length. Or, “at last.” Paul had long desired to visit Rome (see v. 13).

Have a prosperous journey. Better, “may be prospered.” The literal meaning of the Greek word is “have a good journey,” but in NT times the word was commonly used to denote being prospered generally (see 1 Cor. 16:2; 3 John 2).

The will of God. God knows the end from the beginning, and it is always wise for us to submit ourselves to His will and direction. This was ever Paul’s practice in his ministry (see Acts 16:7, 9, 10), and we are instructed to do the same (James 4:15). By the will of God Paul’s request to visit Rome was later granted, but hardly in the manner the apostle expected. He arrived there a prisoner in chains (Acts 28:14–16, 20).

11. Gift. Gr. charisma, “a gift of favor or grace,” from the word charis, “grace.” This spiritual gift that Paul longed personally to share with the believers at Rome was evidently the blessing of encouragement and growth in Christian faith, as further explained in v. 12.

Established. Or, “strengthened.” Paul does not say, “that I may strengthen you.” He knows that he is but an instrument through which God Himself will strengthen and invigorate the spiritual life of the Roman Christians (see Rom. 16:25; 2 Thess. 2:17).

12. That is. With all Christian humility and courtesy Paul hastens to correct any impression he may have given by the statement in v. 11 that it is for him only to impart and for them only to receive. It is not his intention to “have dominion” over their faith (2 Cor. 1:24). He recognizes that his readers also are Christians, and he himself expects to be benefited by the sharing of a “mutual faith.”

Comforted. Or, “encouraged.” Verse 12 seems to be more than a mere expression of tact and courtesy. The experienced apostle joins himself with the believers at Rome as needing to be no less encouraged by their faith than they by his. Christian perfection is not to be found in seclusion or in isolation from others. It is developed as the faith of Christians is encouraged and stimulated by that of their fellow believers.

13. Not have you ignorant. A favorite expression with Paul when he wishes to call special attention to some important point (see Rom. 11:25; 1 Cor. 10:1; 12:1; 2 Cor. 1:8; Thess. 4:13).

Let. That is, hindered or prevented. “Let” had this meaning when the KJV translation was made. Paul gives further evidence of the sincerity of his desire to visit the church at Rome. It had been not only his wish but often his definite purpose to see them (Acts 19:21). But in one way or another he had been prevented from making the journey (Rom. 15:22; cf. 1 Thess. 2:18; Acts 16:6, 7).

Have some fruit. Paul hoped to reap some harvest among them of men brought to a knowledge of Christ or to an increase of faith and good works. Jesus had directed His disciples to “go and bring forth fruit,” in their own lives and in the lives of others (John 15:16; cf. John 4:36). “Fruit” is a common figure of speech in the NT. Paul uses it to represent both good and bad results (Rom. 6:21, 22; 7:4, 5; Gal. 5:22; Phil. 1:22; 4:17; Col. 1:6).

Gentiles. Or, “nations” (see on v. 5). The words “among you also, even as among other Gentiles” suggest that the church at Rome was predominantly Gentile in its origin.

14. Debtor. Paul felt that “necessity” had been “laid upon” him to preach the gospel (1 Cor. 9:16). This sense of obligation to make the gospel known as far as possible to all the nations of earth may have been due in part to his special commission to the Gentiles (Acts 9:15; Rom. 11:13). But a similar obligation rests upon all Christians everywhere, who have received the blessings of a knowledge of salvation (see MB 135).

To the Greeks. Paul adopts the conventional Greek division of all mankind into Greeks and non-Greeks. The Greeks regarded all people who spoke any language other than their own as barbarians. The term is not necessarily one of reproach. The distinction is primarily one of language and race (see 1 Cor. 14:11). At Rome, the great metropolis, were representatives of all nations and all levels of culture and learning. Paul declares his indebtedness to preach the gospel to the whole Gentile world, regardless of race and culture.

To the wise. The gospel has a message for all. Philosophers were inclined to scorn the ignorant multitude. Jewish scribes regarded as cursed, people who did not know the law (John 7:49). But the gospel is for all men. In fact, it seems to have been most readily received at first by the common people (1 Cor. 1:26–29). Nor were the “wise” to be overlooked. The Greeks prided themselves in their wisdom and sought eagerly after it (1 Cor. 1:22). Nevertheless, the gospel was for them also. Paul himself was highly educated. People may differ in language, culture, and intelligence, but the gospel is for all. The relation in which men stand to Christ is deeper than national and personal distinctions.

15. As much as. The Greek idiom is difficult. Many interpreters understand the first part of this verse to mean “so far as I am concerned, and so far as I may have opportunity, I am ready to preach the gospel to you also.” The RSV translates the first part of the sentence simply, “I am eager.” Others suggest, “It is my wish.”

At Rome. Paul had already preached in the great cities of Ephesus, Athens, and Corinth. Now he is eager to proclaim the gospel in the capital city of the world.

16. Not ashamed. The Jews considered Paul an apostate. He had been despised and persecuted among the Gentiles. He had been driven from city to city and had been regarded as “the filth of the world” and “the offscouring of all things” (1 Cor. 4:13). He was well aware that the preaching of the cross was “foolishness” to the Greeks and a “stumblingblock” to the Jews (1 Cor. 1:23). But because Paul was so thoroughly convinced of the truth of the gospel, and because he himself had so fully experienced its blessing and power, he not only was not ashamed of any part of it but even gloried in that which was most offensive to many, the cross of Christ (Gal. 6:14).

Of Christ. Textual evidence attests (cf. p. 10) the omission of these words. However, the omission does not change the meaning of the passage.

The power of God. The gospel is the way in which God exerts His power for the salvation of men. Wherever the gospel finds believing hearts it is a divine power by which all the obstacles to man’s redemption are removed. Paul is stating a fact that he knows to be true from his own experience. He has felt this “power of God” in his own life and has witnessed its effect upon others (1 Cor. 1:18, 24; 2:1–5).

That believeth. The gospel is for all men (1 Tim. 2:4), but it is “the power of God unto salvation” only to those who willingly accept it. That willing acceptance is faith (see John 3:16, 17).

Jew first. Paul always puts the Jews first, in privilege and in responsibility (ch. 2:9, 10). To them had been committed the oracles of God (ch. 3:1, 2). They had had the law and the typical services of the Temple. The Messiah had come through them (ch. 9:5). It was only natural that the gospel should be preached to them first. In fact, this was the order in which the gospel actually was proclaimed to the world (Acts 13:46; cf. Matt. 10:5, 6; 21:43; Luke 24:47; Acts 18:6). Paul, in his ministry, customarily began his work in the synagogues (Acts 17:1, 2; 18:4, 6; 19:8). One of his first acts after his imprisonment in Rome was to present the gospel to the Jewish leaders there (Acts 28:17, 23).

Greek. Gr.Helleµn, here equivalent to “Gentile,” as in Rom. 2:9, 10; 3:9; see on John 7:35. “Jew and Greek” was the Jewish designation of all mankind according to religion (see Acts 14:1; 1 Cor. 10:32). “Greek and barbarian” was the Greek division according to nationality and culture (see on Rom. 1:14).

17. Therein. That is, in the gospel.

The righteousness of God. This phrase may be understood as referring to God’s own righteousness, or to the righteousness that comes from God, or to the righteousness that is acceptable to God, or to God’s way of restoring man to righteousness. It would seem that in this summary statement of the great theme of the epistle, Paul is using the term “the righteousness of God” in a general and comprehensive sense. The gospel reveals the righteousness and perfection of God (ch. 3:26). It reveals the kind of righteousness that comes from God and how it may be received by man (Matt. 5:20; Phil. 3:9; see on Rom. 4:3–5).

Revealed. Or, “is being revealed.” The present tense indicates continuous action. The righteousness of GOd was especially revealed in the death of Christ (ch. 3:21–26), but the revelation is repeated in the continuous proclamation of the gospel and in the spiritual experience of each person who hears and believes the gospel (Gal. 1:16). Man could never conceive or attain to this divine righteousness by his own unaided reason and philosophy. The righteousness of God is a revelation from God.

From faith to faith. Compare “from glory to glory” (2 Cor. 3:18) and “from strength to strength” (Ps. 84:7). The righteousness of God is received by faith, and when received, results in ever-increasing faith. As faith is exercised we are able to receive more and still more of the righteousness of God until faith becomes a permanent attitude toward Him.

As it is written. Here, as in v. 2 and in many other passages in the epistle, Paul seeks to prove that the gospel message is in agreement with the teachings of the OT.

The just shall live by faith. Or, “He who by faith is righteous shall live.” The phrase “by faith” may be connected with “the just” or with “shall live.” The quotation is from Hab. 2:4. During the Chaldean invasion, Habakkuk was comforted by the assurance that the righteous person is kept safe by his trust and confidence in God (see on Hab. 2:4). A similar meaning may be seen in Paul’s use of the quotation in Rom. 1:17. The just man will not live by reliance on his own works and merit but by confidence and faith in God.

Others prefer to connect “by faith” with “the just” as more exactly expressing the theme of the epistle, righteousness by faith. Paul is trying to show that it is by faith alone that a man can be righteous before God. Only the person who by faith is righteous shall live. Taken either way the meaning is essentially the same. In either case the emphasis is on faith.

18. For. Here the main argument of the epistle begins. Paul first seek to show that all men, Gentiles and Jews alike, need the righteousness that is revealed in the gospel. For all men are sinners and therefore exposed to the wrath of God, whether Gentiles (ch. 1:13–32) or Jews (chs. 2:1 to 3:20).

The wrath of God. That is, the divine displeasure against sin, resulting ultimately in the abandonment of man to the judgment of death (see Rom. 6:23; John 3:36). The wrath of the infinite God must not be compared to human passion. God is love (1 John 4:8), and though He hates sin, He loves the sinner (SC 54). However, God does not force His love upon those who are unwilling to receive His mercy (see DA 22, 466, 759). Thus, God’s wrath against sin is exercised in the withdrawal of His presence and life-giving power from those who choose to remain in sin and thus share in its inevitable consequences (see Gen. 6:3; cf. DA 107, 763, 764; SC 17, 18).

This is illustrated by the terrible experience of the Jews after their rejection of Christ. Since they had become confirmed in their stubborn impenitence and had refused the last offers of mercy, “God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen” (GC 28).

When God’s wrath against sin fell upon Christ as our substitute, it was the separation from His Father that caused Him such great anguish. “This agony He must not exert His divine power to escape. As man He must suffer the consequence of man’s sin. As man He must endure the wrath of God against transgression” (DA 686). Finally, on the cross, “the wrath of God against sin, the terrible manifestation of His displeasure because of iniquity, filled the soul of His Son with consternation. … The withdrawal of the divine countenance from the Saviour in this hour of supreme anguish pierced His heart with a sorrow that can never be fully understood by man” (DA 753).

Thus, as Paul explains in Rom. 1:24, 26, 28, God reveals His wrath by turning impenitent men over to the inevitable results of their rebellion. This persistent resistance of God’s love and mercy culminates in the final revelation of God’s wrath on that day when the Spirit of God is at last withdrawn. Unsheltered by divine grace, the wicked have no protection from the evil one. “As the angels of God cease to hold in check the fierce winds of human passion, all the elements of strife will be let loose” (GC 614). Then fire comes down from God out of heaven, and sin and sinners are forever destroyed (Rev. 20:9; cf. Mal. 4:1; 2 Peter 3:10).

But even this final revelation of God’s wrath in the destruction of the wicked is not an act of arbitrary power. “God is the fountain of life; and when one chooses the service of sin, he separates from God, and thus cuts himself off from life” (DA 764). God gives men existence for a time so that they may develop their characters. When this has been accomplished, they receive the results of their own choice. “By a life of rebellion, Satan and all who unite with him place themselves so out of harmony with God that His very presence is to them a consuming fire” (ibid.; cf. GC 543).

Revealed. Or, “is being revealed” (see v. 17). The full manifestation of the wrath of God will be seen at the end of the world (Rom. 2:5; 1 Thess. 1:10; 2 Thess. 1:7–9; Rev. 6:16, 17). But God’s displeasure against sin is also being revealed in the condition of mankind. The debasing vices and deliberate wickedness to which the sinner is given over (Rom. 1:24–32), prove God’s condemnation and punishment of sin. Paul’s preaching of the righteousness of God revealed in the gospel (v. 17) also serves to reveal the wrath of God more clearly than ever before.

From heaven. The revelation of divine wrath comes as a message of warning from God’s throne.

Ungodliness. Gr. asebeia, “lack of reverence for God,” “irreligion” (see v. 21).

Unrighteousness. Gr. adikia, “lack of right conduct,” “injustice” (see v. 29).

Hold. Gr. katechoµ, “to possess,” “to hold fast,” “to hold back,” “to hinder,” “to suppress.” The context here shows that the meaning “hold back” is to be preferred. Compare similar uses of the word in Luke 4:42; 2 Thess. 2:6, 7.

The truth. This refers particularly to knowledge concerning God (see Rom. 1:19, 25; see on John 8:32).

In unrighteousness. In and by their wickedness men were holding back and suppressing the truth about God. In their determination to practice iniquity men were unwilling to retain the knowledge of a pure and holy God who they knew was opposed to such deeds and would punish them. By so doing they were not only suppressing the truth in their own hearts but also concealing the truth from others.

19. May be known. Or, “is known.”

In them. That is, in their hearts and consciences (see ch. 2:15).

God hath shewed. God reveals Himself to man in three ways: by an internal revelation to the reason and conscience of each man (Rom. 2:15; cf. John 1:9), by an external revelation in the works of creation (Rom. 1:20), and by special revelation in the Scriptures and in the person and work of Christ, which confirms and completes the other revelations. Paul is here referring to the first two. God has endowed men with reason and conscience. He had made them capable of seeing and investigating His works. He has spread before them the evidence of His goodness, wisdom, and power. Thus God has made it possible for Gentiles as well as Jews to learn of Him.

20. Invisible things. That is, “his eternal power and Godhead,” as later mentioned. In their blindness men had substituted visible images for these invisible attributes of God.

From the creation. That is, ever since the creation.

Clearly seen. The invisible things of God may be clearly perceived by the mind with the help of the created works of nature. Even though blighted by sin, the “things that are made” testify that One of infinite power created this earth. All around us we see abundant evidence of His goodness and love. Thus it is possible for even the heathen to recognize and acknowledge the power of the Creator.

Godhead. Gr. theioteµs, “divine nature,” “divinity,” “Godhood.” This is the only occurrence of theioteµs in the NT. The apostle here speaks of the divine essence and the manifestation of the divine attributes, not of the Trinity as such. Compare the word theoteµs in Col. 2:9, which properly means “Godhead.”

Without excuse. The revelation of God through conscience and nature is sufficient to enlighten men as to the divine requirements. In the face of this revelation, they are without excuse for the nonperformance of duty, that is, for their idolatry and for hindering the truth.

21. When they knew God. Or, “although they knew God,” that is, through the revelation of conscience and nature (see on v. 20). Furthermore, God-fearing men like Noah and his sons knew God, and this knowledge they passed on their children. But because of sinful neglect, the minds of most of their descendants soon became darkened, and the knowledge of God was largely lost among the Gentiles.

Glorified him not. The unwillingness to honor God as the divine Creator was the real source of the darkened minds and abominable practices of the Gentiles. To glorify God means to reverence, love, and obey Him.

Neither were thankful. Unwillingness to give thanks to God for His love and goodness toward men is one of the causes of corruption and idolatry. Ingratitude hardens the heart and leads men to forget the Being to whom they are unwilling to express thankfulness.

Became vain. Gr. mataiooµ, “to become foolish,” or “to become futile.” In devising vanities, the Gentiles themselves had become vain and foolish. The human mind that worships dumb idols of wood and stone becomes like the objects of its worship (Ps. 115:8). Compare kenos, also translated “vain” (see on 1 Cor. 15:10), but meaning “empty,” or “hollow.”

Imaginations. Gr. dialogismoi, “reasonings,” “thoughts,” “speculations.” Paul is using the term to refer to the futile ideas and speculations that the Gentiles had come to hold regarding God in opposition to the truth that they had once known and that was still set before them in God’s created works (v. 20).

Foolish. Gr. asunetos, literally, “without understanding” (see Matt. 15:16), hence, “unintelligent,” “senseless.”

Heart. A comprehensive term used for all the human faculties of thought (Rom. 10:6), will (1 Cor. 4:5), or feeling (Rom. 9:2). The Jews regarded the heart as the seat of man’s inner life. It may be the home of the Holy Spirit (ch. 5:5), or of evil desires (Rom. 1:24; cf. Mark 7:21–23).

Was darkened. Men had sunk so deep in ignorance and sin that their minds had become dark and senseless, and they no longer perceived or understood the truth. To produce such darkness has ever been Satan’s purpose in the great controversy. God has given to every man “individuality, power to think and to do” (Ed 17). Salvation depends upon the right exercise and development of this power in choosing to have faith in God and to obey His will. Consequently, for six thousand years it has been Satan’s studied purpose to weaken and destroy this God-given power, that men may become helplessly incapable of recognizing, receiving, and practicing the truth.

Therefore, one of the first and most necessary promises of the gospel is that God will give to man a new heart or mind (Eze. 36:26; cf. John 3:3). “The words, ‘A new heart also will I give you’ …, mean, A new mind will I give you” (CT 452). That this marvelous transformation of heart and mind has been made possible for everyone who has faith in Christ is Paul’s message in the Epistle to the Romans.

22. To be wise. Paul is not here referring simply to the pretensions of Greek philosophy, although he placed a low estimate on such wisdom (1 Cor. 1:18–25). He is describing the conceit of those whose wisdom is connected with any willful departure from divine truth and out of which idolatry must have originally sprung in its many and fantastic forms. Men turned away in their supposed wisdom from the true knowledge of God, and heathenism was the inevitable result.

Became fools. The climax of their folly was idolatry (see Jer. 10:14, 15, for what foolishness could be greater than to worship an animal instead of God?

23. Changed. Better, “exchanged.” In their folly men had exchanged the worship of God for that of images. Instead of looking up to a Being clothed with majesty and power, they bowed down to reptiles and beasts. They exchanged a glorious object of worship for that which was degrading and humiliating (see Ps. 106:20; Jer. 2:11). Man was appointed the lord of the animal creation (Ps. 8:6–8), and he degrades himself by worshiping the creatures God made to serve him (cf. Hosea 8:6).

Uncorruptible. That is, not subject to death, and thus not liable to decay as are all creatures. Paul contrasts the “uncorruptibility” of God with the “corruptibility” of man. God only is unchanging, indestructible, immortal, and therefore the proper object of worship (1 Tim. 1:17).

An image. Men were not satisfied to worship God “in spirit” (John 4:23, 24). They were not content with God’s revelation of Himself in nature (Rom. 1:20). They chose to represent Him to themselves by images resembling men, birds, animals, or reptiles. Paul seems to be marking the successive stages of the moral and intellectual degradation of the heathen, ending in the representation of the living God of heaven by unclean reptiles and other creatures crawling upon the earth.

Gods in human form were common in Greek and Roman religion. The worship of all kinds of creatures, such as bulls, crocodiles, serpents, and ibis, was prevalent in Egypt. In imitation of the idolatry of Egypt the Israelites made their golden calf (Ex. 32:4). Later Jeroboam set up two golden calves at Dan and Bethel and offered sacrifices to them (1 Kings 12:28–32).

Some of the more cultured pagans may have regarded the images as mere symbolic representations, but many of the common people saw in the idols the very gods themselves. The Bible does not take any such distinction into account, but simply condemns all image worshipers as idolaters (Ex. 20:4, 5; Lev. 26:1; Micah 5:13; Hab. 2:18, 19.

24. Gave them up. When the heathen willfully turned away from God and shut Him out of their minds and hearts, God left them to walk in their own ways of self-destruction (Ps. 81:12; Acts 7:42; 14:16). This is part of the price of our moral freedom. If men insist on following their own evil way, God will allow them to do so by withdrawing His gracious aid and restraint. Then they are left to reap the results of their rebellion in ever deeper enslavement to the power of sin (see Rom. 1:26, 28; cf. GC 431).

Uncleanness. That is, impurity, moral defilement, such as is specified in vs. 26, 27. Gross immorality usually accompanies idolatry and was anciently consecrated as a part of religion.

Through the lusts. Or, “in the lusts.” This refers to the moral condition in which they were already when God left them to the consequences of their depraved inclinations and desires.

Dishonour their own bodies. Our bodies are the temples of the Holy Spirit, but this dignity is lost through immorality (1 Cor. 6:15–19; 1 Thess. 4:3, 4). Heathenism leaves its mark on the bodies, as well as on the souls, of men and women.

25. Changed the truth. Or, “exchanged the truth.” They bartered the truth about God for what was false.

A lie. Compare Jer. 10:14. Idols are embodied lies. Man must make them, yet they are supposed to represent Him who made man (Isa. 40:18–20). They have eyes, but cannot see; they have mouths, but cannot speak (Ps. 115:5–7; 135:15–17).

Worshipped and served. The first term may refer to worship in general; the second, to worship through special rites or sacrifices.

The creature. That is, any created being or thing.

More than. Better, “rather than.” They rejected the Creator to worship the thing created.

Blessed. Gr. eulogeµtos, not the same word used in the Beatitudes (see on Matt. 5:3), but an expression of praise and glory frequently, as here, ascribed to God (see Ps. 89:52, LXX; Rom. 9:5; 2 Cor. 1:3; 11:31). The ascription is especially appropriate here, to show Paul’s own loyalty to God in contrast with the apostasy of the heathen, which the apostle is describing.

26. Gave them up. See on v. 24.

Vile affections. Literally, “passions of dishonor.” History confirms this account of the unnatural vices of pagan society. In fact, in contrast with the freedom of the pagan writers of his day, Paul describes the immorality of the heathen with considerable reserve. He considered it a shame even to speak of such things (Eph. 5:12).

27. Men with men. Paul here refers euphemistically to the depraved practices of sodomy and homosexuality.

Was meet. That is, was due. The recompense for their error of idolatry was physical, mental, and spiritual degradation. This was the inevitable penalty for what they had done.

28. They did not like. Literally, “they did not approve.” This implies that their rejection of God was not unconscious. They refused to recognize Him. Instead of increasing their knowledge of God (v. 21) they suppressed the truth (v. 18), and thus became “the Gentiles which know not God” (1 Thess. 4:5).

Knowledge. Gr. epignoµsis, “full knowledge.”

Gave them over. See on v. 24.

Reprobate. Gr. adokimos, “disapproved.” A related word, dokimazoµ, “approve,” is translated “like” earlier in the verse. Since men did not “approve” to have the knowledge of God, God gave them up to a “disapproved” mind. As a consequence of their determination to forget Him, God left them to a state of mind that was evil, and which He therefore could not approve.

Not convenient. That is, improper, indecent.

29. Unrighteousness. A general term already used to describe the condition against which God’s wrath is being revealed (v. 18). Compare the lists of sins in Gal. 5:19–21; 1 Tim. 1:9, 10; 2 Tim. 3:2–4.

Fornication. Important textual evidence may be cited (cf. p. 10) for the omission of this word.

Wickedness. Gr. poneµria, a general term for baseness, malice, vileness, meanness.

Covetousness. Gr. pleonexia, “the desire to have more.” Paul elsewhere describes this sin as idolatry (Col. 3:5).

Maliciousness. Gr. kakia, in meaning somewhat similar to poneµria (see above under “wickedness”). Some suggest that poneµria represents active wickedness, in contrast with kakia, which stresses the inward state of wickedness.

Envy. Gr. phthonos. Envyings are listed also among the works of the flesh (Gal. 5:19–21).

Debate. Gr. eris, “strife.” Paul is not referring to debates in the modern sense of the term. The Greek word emphasizes primarily the elements of contention, quarreling, and anger (see also Rom. 13:13; 1 Cor. 1:11; 3:3; 2 Cor. 12:20; Gal. 5:20; Phil. 1:15; 1 Tim. 6:4; Titus 3:9, where the same word is variously translated in the KJV as “strife,” “contention,” “debate,” or “variance”).

Deceit. Gr. dolos, “craft,” “deceit,” translated “subtilty” in Matt. 26:4; Acts 13:10; “guile” in John 1:47; 1 Thess. 2:3; etc.

Malignity. Gr. kakoeµtheia, “malice,” “spite,” “malevolence,” “subtlety.”

Whisperers. Gr. psithuristai, “talebearers,” “scandalmongers.”

30. Backbiters. That is, slanderers.

Haters of God. Gr. theostugeis, which may also be rendered “hateful to God.” In classical Greek this word usually occurs in the passive sense, “hated by God.” However, many interpreters regard the active sense, “hating God,” more appropriate in this list of sins.

Despiteful. That is, insolent. Paul uses the term to describe his own behavior prior to his conversion 1 Tim. 1:13, translated “injurious”).

Proud. Gr.hupereµphanoi, “showing oneself above others,” “arrogant,” “haughty.”

Boasters. Gr. alazones, “braggarts,” “snobbish persons.”

Inventors of evil things. That is, inventors of new forms of vice and self-indulgence, of which Nero was an example (see pp. 81–84; DA 37).

Disobedient to parents. That this sin should be included in the list shows the light in which Paul regarded disobedience to parents (cf. Mal. 4:6; Luke 1:17).

31. Without understanding. Gr. asunetoi, the singular form of which is translated “foolish” in v. 21.

Covenantbreakers. That is, false to their agreements.

Without natural affection. Infanticide and divorce were common in Paul’s day. When, by their persistent rebellion against God, men grieve away the Holy Spirit (Eph. 4:30), their lives reveal the lack of love and natural affection. God does not force His Spirit of love upon men. When they persist in their opposition to God’s will, God gives them over to their own unnatural and selfish inclinations Rom. 1:24, 26, 28).

Implacable. Important textual evidence may be cited (cf. p. 10) for the omission of this word. The same Greek word occurs, however, in the list of sins in 2 Tim. 3:3 and is there translated “trucebreakers.”

Unmerciful. That is, without pity and compassion. The morbid satisfaction spectators derived from the slaughter of gladiators and martyrs in Rome indicates how little pity and compassion were in the hearts of men in that age. Jesus taught that to be unmerciful is evidence of a corrupted character, one that is unfit for heaven (Matt. 25:41–43).

32. Knowing. The word implies “full knowledge” (cf. on v. 28).

Judgment. Gr. dikaioµma, “ordinance,” “decree.” Paul is referring to the righteous sentence of God that declares what is right and wrong and connects death with sin and life with righteousness. This decree is revealed not only in in the OT but also in the conscience of every man (ch. 2:14–16).

Paul has clearly emphasized in this first chapter that the sins of the heathen were committed in the face of considerable knowledge about God (vs. 19–21, 25, 28).

Commit. Better, “practice.” The Greek implies repeated and continued action.

Worthy of death. This does not refer to civil justice but rather to the fatal consequences of sin (ch. 6:23).

Have pleasure. Or, “heartily approve,” “applaud.” The word describes more than a passive assent to evil; it suggests an active consent and approval (see Acts 8:1; 22:20). The climax of Paul’s catalogue of sins is the depraved wickedness of deriving satisfaction from the evil practices of others. So far does man degenerate when he refuses to know and honor the true God.

Paul’s dark picture of heathen corruption can be verified from the secular writings of the 1st century. One of the most frequently quoted descriptions of the iniquity prevailing in Paul’s day is that of Seneca, a contemporary of Paul, who in his work De Ira ii. 9. 1 declares: “Every place is full of crime and vice; too many crimes are committed to be cured by any possible restraint. Men struggle in a mighty rivalry of wickedness. Every day the desire for wrong-doing is greater, the dread of it less; all regard for what is better and more just is banished, lust hurls itself wherever it likes, and crimes are now no longer covert. They stalk before our very eyes, and wickedness has come to such a public state, has gained such power over the hearts of all, that innocence is not rare—it is non-existent” (Loeb ed., Moral Essays, vol. 1, p. 183). See also the Wisdom of Solomon 14:22–30. Compare DA 36, 37.

For 4,000 years the experiment as to whether man could save himself by his own works had been carried on. “The principle that man can save himself by his own works lay at the foundation of every heathen religion” (DA 35). Now it had become clearly apparent that another plan of salvation was required. “Satan was exulting that he had succeeded in debasing the image of God in humanity. Then Jesus came to restore in man the image of his Maker” (DA 37, 38; see Gal. 4:4, 5). The good news that man’s condition is not hopeless but that righteousness is available to all who have faith in Christ was Paul’s message of hope to the heathen world. This is the “gospel of Christ,” the theme of this epistle to the believers in Rome.

Ellen G. White comments

4    DA 600

14   AA 246, 380; CS 212; DA 440; Ed 65, 139, 263; Ev 218; MB 135; 4T 52; 5T 731

16   CT 255; FE 200; GW 16; MH 215; ML 61, 224; 7T 12

16, 17  AA 380

17   GC 125; SR 341

18–32CG 440

20   COL 18, 22, 107; CT 187; DA 281; Ed 134; MH 410; MM 103; PP 116; 8T 255

21   AA 14; COL 18; FE 331; PP 82; 5T 738

21, 22  CT 424

22   COL 199; 2T 42

25   COL 18; FE 329; GC x; PK 281; PP 91; 4T 595

28   PP 82, 91

29–32Ed 235