I

Introduction to Paul the Apostle

The seventh chapter of the Biblical book of Acts details the account of Stephen, the first person to die for his faith in Christ. As Stephen’s executioners led him from the city to face his death, they left their cloaks with a young man named Saul. That seemingly minor detail represents our unlikely introduction to the man who is better known today as Paul the Apostle.

How could someone like Saul, a man who once sanctioned the murder of Christians, grow to become the author of the Epistle to the Romans and a minimum of twelve other New Testament books? How could someone who once “laid waste the church” became such an influential figure that one commentator has remarked, “Apart from Jesus Christ, St. Paul is the greatest figure in the history of Christianity.” ₍₁₎ The answer is that Saul is someone who may best exemplify the transformative power of a genuine encounter with Christ.

Saul was born in the ancient city of Tarsus, likely during the early years of the first century. Tarsus was a prominent city in the region of Cilicia, a place that was distinguished by its commitment to higher learning. He was a man of Jewish heritage from the tribe of Benjamin who also held a Roman citizenship. Thus, he bore the Roman name Paul in addition to his birth name.

As a youth, Saul studied under a rabbi named Gamaliel, a member of the Jewish high council who was a respected leader and Old Testament scholar. In fact, Saul was so proficient in his study of the Old Testament law that he once made the following declaration: “I advanced in Judaism beyond many contemporaries among my people, because I was extremely zealous for the traditions of my ancestors” (Galatians 1:14 CSB).

A brief passage in an apocryphal 2nd century document is the only traditional description we have of Saul’s physical appearance. That text is known as The Acts of Paul and Thecla and it describes Saul as, “…a man of little stature, thin-haired upon the head, crooked in the legs, of good state of body, with eyebrows meeting, and with nose somewhat hooked…” ₍₂₎

Saul’s zeal for the traditions of his ancestors was such that he embarked on a self-appointed quest to apprehend and incarcerate those who professed their faith in Christ. To further that objective, he sought letters of recommendation for presentation to the synagogues in the city of Damascus to facilitate the arrest of any Christians found living there.

But as he was on the way, Saul had an encounter that has influenced untold numbers of lives and continues to do so today.

Image Attribution: User:Alecmconroy, CC BY-SA 3.0, via Wikimedia Commons
(1) McNeile, A. H. (1920). St. Paul: his life, letters, and Christian doctrine. Introduction, pg. IX https://archive.org/details/stpaulhislifelet0000mcne/page/n5/mode/2up

(2) Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Paul and Thecla (1.7) – Wikisource, the free online library. (n.d.) . https://en.wikisource.org/wiki/Ante-Nicene_Fathers/Volume_VIII/Apocrypha_of_the_New_Testament/Acts_of_Paul_and_Thecla , quoted in Barclay, William. “Commentary on 2 Corinthians 10”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/2-corinthians-10.html. 1956-1959.

II

The New Testament book of Acts chronicles the account of a man named Saul as he systematically “…began to destroy the church. Going from house to house, he dragged off both men and women and put them in prison” (Acts 8:3 NIV). However, the following chapter details an encounter that changed Saul’s life and subsequently altered the course of untold numbers of human lives to follow…

“As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. Then he fell to the ground, and heard a voice saying to him, ‘Saul, Saul, why are you persecuting Me?’ And he said, ‘Who are You, Lord?’ Then the Lord said, ‘I am Jesus, whom you are persecuting… Then the Lord said to him, ‘Arise and go into the city, and you will be told what you must do’” (Acts 9:3-5, 6).

We’re later told that Paul continued on to Damascus, regained the eyesight he lost during that encounter, and immediately began to preach Jesus as the Messiah. From the moment he first encountered Jesus until the end of his life, Paul consistently displayed the revolutionary impact of that meeting.

For instance, Saul was described as someone who “…kept up his violent threats of murder against the followers of the Lord” (Acts 9:1 GNT) prior to his conversion. But following his Damascus Road experience, Paul freely expressed his love for those he formerly persecuted. While he was occasionally provoked to anger by the actions of others, he was quick to make amends. And even though Paul was unwavering in his faith in Christ, he sought to find common ground with others wherever possible.

Despite the transformative shift in Paul’s life, there was one consistent element that distinguished his pre and post conversion experience: a sense of fervent zeal. While he once preached adherence to the Mosaic law (and zealously persecuted those who abandoned that law to follow Christ), Paul later re-channeled those energies in bringing the message of salvation through faith in Christ to others.

Paul explained that commitment in a letter to the church that met in the ancient city of Corinth…

“For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them. And he gave us this wonderful message of reconciliation. So we are Christ’s ambassadors; God is making his appeal through us. We speak for Christ when we plead, ‘Come back to God!’ For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ” (2 Corinthian 5:19-21 NLT).

Image Attribution: Caravaggio, The Conversion of Saint Paul on the Way to Damascus, Public domain, via Wikimedia Commons

III

In his first-century letter to the churches of Galatia (a letter better known today as the Biblical epistle to the Galatians), Paul the Apostle summarized his conversion experience and the basis for his apostolic authority…

“I want you to know, brothers and sisters, that the gospel I preached is not of human origin. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ. For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it. I was advancing in Judaism beyond many of my own age among my people and was extremely zealous for the traditions of my fathers.

But when God, who set me apart from my mother’s womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being. I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus.

Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days. I saw none of the other apostles–only James, the Lord’s brother. I assure you before God that what I am writing you is no lie. Then I went to Syria and Cilicia. I was personally unknown to the churches of Judea that are in Christ. They only heard the report: ‘The man who formerly persecuted us is now preaching the faith he once tried to destroy.’ And they praised God because of me” (Galatians 1:11-24 NIV).

A study of Paul’s life also reveals him to be a complex, yet approachable personality. For instance, Paul demonstrated many of the characteristics of a highly educated individual. He was fluent in at least three major languages of his era (Hebrew, Aramaic, and Greek), and displayed a familiarity with the literary figures of his day.

But unlike those who radiate an air of self-importance with respect to their intellectual capabilities, Paul was a man of great humility. Consider the following admissions from a few of Paul’s New Testament letters…

“…for in nothing am I behind the very chiefest apostles, though I be nothing” (2 Corinthians 12:11 KJV).

“But God forbid that I should boast except in the cross of our Lord Jesus Christ” (Galatians 6:14).

“I am the least of all God’s people…” (Ephesians 3:8 GW).

“As for human praise, we have never sought it from you or anyone else” (1 Thessalonians 2:6 NLT).

Yet despite these expressions of humility and his desire to find common ground wherever possible, we’ll soon discover that Paul was not reluctant to correct error wherever he encountered it.

IV

Despite his expressed humility, Paul the Apostle did not refrain from correcting spiritual error whenever he encountered it. Whether the subject involved false teaching, the improper use of spiritual gifts, immorality, or other doctrinal matters, Paul moved swiftly to confront doctrinal error. Two excerpts from Paul’s Biblical letters to the church at Corinth serve as a case in point…

“For some say, ‘His letters are weighty and forceful, but in person he is unimpressive and his speaking amounts to nothing.’ Such people should realize that what we are in our letters when we are absent, we will be in our actions when we are present” (2 Corinthians 10:10-11 NIV).

“Some of you have become arrogant, thinking I will not visit you again. But I will come–and soon–if the Lord lets me, and then I’ll find out whether these arrogant people just give pretentious speeches or whether they really have God’s power. For the Kingdom of God is not just a lot of talk; it is living by God’s power. Which do you choose? Should I come with a rod to punish you, or should I come with love and a gentle spirit?” (1 Corinthians 4:18-21 NLT).

Even in matters involving other Apostles, Paul adopted a similar approach…

“But when Peter came to Antioch, I opposed him in public, because he was clearly wrong” (Galatians 2:11 GNT).

But Paul’s best known admonition may be the one directed to the Corinthian church regarding their attitude towards the sacrament of communion…

“In the following directives I have no praise for you, for your meetings do more harm than good. In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it. No doubt there have to be differences among you to show which of you have God’s approval.

So then, when you come together, it is not the Lord’s Supper you eat, for when you are eating, some of you go ahead with your own private suppers. As a result, one person remains hungry and another gets drunk. Don’t you have homes to eat and drink in? Or do you despise the church of God by humiliating those who have nothing? What shall I say to you? Shall I praise you? Certainly not in this matter!” (1 Corinthians 11:17-22 NIV).

The desire to remain popular or avoid straining relationships may sometimes lead us to suppress criticisms that are warranted and necessary. However, Paul opted to rectify such errors with a blend of loving firmness, even at the risk of offending some.

V

We can gain a better understanding of Paul the Apostle’s life and ministry by studying the emotional depth of his letters. The profound nature of Paul’s conversion experience might have left him with an attitude of spiritual superiority. However, Paul’s encounter with Jesus on the Damascus road yielded an entirely different result.

Although he possessed a brilliant intellect and held a position of authority, Paul had no difficulty expressing his emotions. For instance, he could be openly appreciative, as shown in the following portion of his Biblical letter to the Philippian church…

“I can do everything through Christ who strengthens me. Nevertheless, it was kind of you to share my troubles” (Philippians 4:13-14 GW).

Paul also expressed his thankfulness to the church at Thessalonica…

“We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith, labor of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father” (1 Thessalonians 1:12-3).

In addition, Paul spoke of his deep and abiding regard for two men named Titus and Timothy. For example, Paul referred to Timothy as “my own dearly loved son” (1 Timothy 1:2 Phillips) as well as “a beloved son” (2 Timothy 1:2), while characterizing Titus as, “a true son in the common faith” (Titus 1:4). This was typical of Paul’s ministry, for he clearly developed many close friendships over the course of his life. Consider the following comment to the members of the Corinthian church…

“I was glad about the arrival of Stephanus, Fortunatus, and Achaicus because they have supplied the fellowship with you that I lacked. For they refreshed my spirit and yours. So then, recognize people like this” (1 Corinthians 16:16-18 NET).

In fact, Paul will spend much of the final chapter of Romans conveying greetings to an extensive network of friends and associates. However, this is not to say that Paul was always well-received. He certainly faced his share of adversaries, as reflected in this excerpt from the book of 2 Timothy…

“Alexander the coppersmith did me much harm. May the Lord repay him according to his works. You also must beware of him, for he has greatly resisted our words” (2 Timothy 4:14-15).

Yet even in the face of great opposition, Paul still offered the following expression of encouragement…

“But the Lord stood with me and strengthened me, so that the message might be preached fully through me, and that all the Gentiles might hear. Also I was delivered out of the mouth of the lion. And the Lord will deliver me from every evil work and preserve me for His heavenly kingdom. To Him be glory forever and ever. Amen!” (2 Timothy 4:17-18).

Image Attribution: Guercino, CC0, via Wikimedia Commons

VI

Paul’s post-conversion ministry and missionary travels.

As mentioned earlier, the New Testament book of Galatians tell us that Paul first preached his new-found faith in Arabia, the large peninsula between the Red Sea and Persian Gulf. Having preached there, he subsequently made his way back to Damascus. After three years in Damascus, he traveled to the city of Jerusalem, and then returned to his hometown of Tarsus.

There, he was met by a man named Barnabas who enlisted Paul’s help in ministering to the growing church at Antioch. After a trip back to Judea to aid in famine relief, the Spirit of God directed Paul to an itinerant preaching and teaching ministry. From A.D. 46 to A.D. 62, Paul was almost continually on the road, traveling by boat and by foot, preaching the gospel and establishing churches. Paul made four major missionary journeys during this period that are chronicled in the Biblical book of Acts.

While all that travel and activity might sound exciting, the reality was far less glamorous than it might seem. In addressing his concerns regarding the false apostles who had worked their way into the Corinthian church, Paul offered the following insight into his life as an ambassador of Christ…

“Are they ministers of Christ?–I speak as a fool–I am more: in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often.

From the Jews five times I received forty stripes minus one. Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep; in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness–besides the other things, what comes upon me daily: my deep concern for all the churches.

Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation? If I must boast, I will boast in the things which concern my infirmity” (2 Corinthians 11:23-30 NLT).

With these things in mind, Paul’s request of the Galatian churches takes on added significance…

“From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus” (Galatians 6:17).

Image Attribution: Raphael, Public domain, via Wikimedia Commons

VII

Following Paul’s return from his third missionary journey, he was taken into custody by the Jewish authorities. That led to a trial before the Sanhedrin, the supreme judicial authority within the Jewish legal system of that era. Paul then faced additional legal proceedings under two successive Roman governors. His case dragged on for over two years until he finally invoked his right as a Roman citizen and appealed his case to Caesar, the Roman Emperor. The governor who presided over his hearing subsequently replied, “‘Very well! You have appealed to Caesar, and to Caesar you shall go!’” (Acts 25:12 TLB).

So Paul was dispatched to Rome to appeal his case before the Emperor, a journey that marked Paul’s fourth and final missionary endeavor. That began a lengthy odyssey that spanned thousands of travel miles and featured a harrowing shipwreck off the coast of the island of Malta. However, our last glimpse of Paul in the book of Acts finds him residing as a tenant in a rental home and preaching openly in Rome…

“Then Paul dwelt two whole years in his own rented house, and received all who came to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him” (Acts 28:30-31).

Noticeably absent from that account is any mention of a trial before Caesar. But even though that narrative represents the end of the book of Acts, it does not represent the end of Paul’s story. You see, Paul was about to enter a period of intense persecution that was far harsher than any he had previously known.

When Paul exercised his right of appeal before Caesar, his case was remanded to the Emperor Nero who ruled from A.D. 54 – A.D. 68. The ancient church historian Eusebius offered the following assessment of Nero…

“To describe the greatness of his depravity does not lie within the plan of the present work.. after he had accomplished the destruction of so many myriads without any reason, he ran into such blood-guiltiness that he did not spare even his nearest relatives and dearest friends, but destroyed his mother and his brothers and his wife, with very many others of his own family as he would private and public enemies, with various kinds of deaths.” ₍₁₎

Foxe’s Book of Martyrs adds…

“So prodigious a monster of nature of was he (more like a beast, yea, rather a devil than a man) that he seemed to be born to the destruction of man.” ₍₂₎

Nero, of course, is widely known for initiating the wave of Roman persecution against the early church that began in A.D. 64. The event that triggered that response is known to history as the Great Fire of Rome. We’ll take a closer look at that tragic event (and the horrors that followed) beginning next.

(1) Philip Schaff: NPNF2-01. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine – Christian Classics Ethereal Library. (n.d.). https://www.ccel.org/ccel/schaff/npnf201.iii.vii.xxvi.html

(2) John Foxe, Foxe’s Book Of Martyrs [pg. 5] © 1981 by Whitaker House https://archive.org/details/foxesbookofmarty00foxe_1/mode/2up

VIII

On (or about) the night of July 19th, A.D. 64, a devastating fire broke out in the ancient city of Rome. A Roman historian and political figure of that era named Cornelius Tacitus chronicled the devastating impact of that fire…

“…Now started the most terrible and destructive fire which Rome had ever experienced. It began in the Circus, where it adjoins the Palatine and Caelian hills. Breaking out in shops selling inflammable goods, and fanned by the wind, the conflagration instantly grew and swept the whole length of the Circus. There were no walled mansions or temples, or any other obstructions, which could arrest it. First, the fire swept violently over the level spaces. Then it climbed the hills – but returned to ravage the lower ground again. It outstripped every counter-measure. The ancient city’s narrow winding streets and irregular blocks encouraged its progress.

Terrified, shrieking women, helpless old and young, people intent on their own safety, people unselfishly supporting invalids or waiting for them, fugitives and lingerers alike – all heightened the confusion. When people looked back, menacing flames sprang up before them or outflanked them. When they escaped to a neighboring quarter, the fire followed – even districts believed remote proved to be involved. Finally, with no idea where or what to flee, they crowded on to the country roads, or lay in the fields…

(The Roman Emperor) Nero was at Antium. He returned to the city only when the fire was approaching the mansion he had built to link the Gardens of Maecenas to the Palatine. The flames could not be prevented from overwhelming the whole of the Palatine, including his palace…

By the sixth day enormous demolitions had confronted the raging flames with bare ground and open sky, and the fire was finally stamped out at the foot of the Esquiline Hill. But before panic had subsided, or hope revived, flames broke out again in the more open regions of the city. Here there were fewer casualties; but the destruction of temples and pleasure arcades was even worse…

Of Rome’s fourteen districts only four remained intact. Three were leveled to the ground. The other seven were reduced to a few scorched and mangled ruins. To count the mansions, blocks, and temples destroyed would be difficult.” ₍₁₎

Although the cause of the fire was undetermined, speculation arose that Nero had been involved as part of a misguided attempt to facilitate a large-scale building project. That led to a disastrous turn of events…

“…the rumours that Nero was responsible raged among the distressed population. He had never been so unpopular… It had therefore become imperative to divert the charge to some other person or group. The victims the government chose for this role were the Christians…” ₍₂₎

We’ll continue with a look at the historical impact of that decision next.

Image Attribution: Hubert Robert, Incendie à Rome, Public domain, via Wikimedia Commons

(1) Grant, Michael (translator), Tacitus, The Annals of Imperial Rome, (1989)

(2) Grant, M. (1970). Nero, Emperor in revolt. p. 154

IX

When faced with the need to deflect responsibility for the devastation caused by the Great Fire of Rome, the Roman Emperor Nero delivered a calculated and politically expedient response. He chose to target a segment of the Roman population that was virtually defenseless and ill-equipped to fight against a false accusation of arson. That group was the first-century Christian community.

The raging fire caused extensive damage, immense pain, and utter destruction, thus demanding a proportional response against those who were deemed responsible. That led to what has come to be known as the “Neronian Persecutions,” the first large-scale governmental action ever taken against the church. The ancient Roman historian Tacitus described the horrific consequences of that decision from the position of a secular observer…

“To suppress this rumour, Nero fabricated scapegoats – and punished with every refinement the notoriously depraved Christians (as they were popularly called). Their originator, Christ, had been executed in Tiberius’ reign by the governor of Judaea, Pontius Pilatus. But in spite of this temporary setback the deadly superstition had broken out afresh, not only in Judaea (where the mischief had started) but even in Rome…

First, Nero had self-acknowledged Christians arrested. Then, on their information, large numbers of others were condemned – not so much for incendiarism as for their anti-social tendencies. Their deaths were made farcical. Dressed in wild animals’ skins, they were torn to pieces by dogs, or crucified, or made into torches to be ignited after dark as substitutes for daylight. Nero provided his Gardens for the spectacle, and exhibited displays in the Circus, at which he mingled with the crowd – or stood in a chariot, dressed as a charioteer.

Despite their guilt as Christians, and the ruthless punishment it deserved, the victims were pitied. For it was felt that they were being sacrificed to one man’s brutality rather than to the national interest.” ₍₁₎

As we might expect, the impact of this action upon the Christian community was catastrophic. It is impossible to number those who were murdered in the Neronian persecutions, except to say that untold multitudes perished during that period.

Tradition holds that Peter the Apostle was also executed during that era. The customary belief regarding Peter’s death states that he was crucified upside down at his own request. His rationale for that request stemmed from an attitude of deep humility, for he is said to have proclaimed, “I am not worthy to be crucified after the same form and manner as the Lord.“

But what became of Paul the Apostle? We’ll seek to answer that question next.

Image Attribution: Jean-Léon Gérôme, The Christian Martyrs’ Last Prayer, Public domain, via Wikimedia Commons, Public domain, via Wikimedia Commons

(1) Grant, Michael (translator), Tacitus, The Annals of Imperial Rome, (1989)

X

In the aftermath of any incident involving a large aircraft, a critical first step for investigators is to recover the flight data recorder, or “black box.” That device typically captures recordings of cockpit conversations, flight information, and environmental conditions that provide valuable insight into that aircraft’s journey. In a similar manner, the final chapter of the Biblical book of 2 Timothy serves as a kind of “black box” that offers insight into Paul the Apostle’s mindset as he neared the end of his earthly life.

Originally written around A.D. 64-66, there are a few verses from the book of 2 Timothy that clearly allude to Paul’s impending death…

“For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:6-7).

Sensing that his time may be short, he then added the following…

“Be diligent to come to me quickly… Do your utmost to come before winter” (2 Timothy 4:9, 20).

While we can’t say with certainty that Timothy made contact with Paul prior to his death, Foxe’s Book of Martyrs records the traditional belief concerning the end of Paul’s life…

“Paul, the Apostle, who was before called Saul, after his great travail and unspeakable labours in promoting the Gospel of Christ, suffered also in this persecution under Nero… the soldiers came and led him out of the city to the place of execution, where he, after his prayers were made, gave his neck to the sword.” ₍₁₎

Another reference to Paul’s death appears in an early, extra-Biblical document known as 1 Clement. That first-century epistle says in part…

“Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience.” ₍₁₎

This biographical information concerning the life and death of Paul the Apostle sets the stage for our entry into the Biblical book of Romans. We’ll continue with an overview of the church at Rome and the structure of this epistle starting next.

Image Attribution: André Gustavo Stumpf from Brasília, Brasil, CC BY 2.0, via Wikimedia Commons

(1) John Foxe, Foxe’s Book Of Martyrs [pg. 13] © 1981 by Whitaker House https://archive.org/details/foxesbookofmarty00foxe_1/page/12/mode/2up

(2) First Clement: Clement of Rome. (n.d.) [5.5-5.6] . https://www.earlychristianwritings.com/text/1clement-roberts.html

XI

Introduction to the Book of Romans

The opening verse of the Biblical book of Romans identifies Paul the Apostle as the author of this letter, while the final chapter tells us that a secretary named Tertius held the important responsibility of transcribing this message on his behalf. As we might expect, this epistle derives its name from Paul’s intended audience: the assembly of believers who gathered in Rome, the capital of the Roman Empire.

Although the book of Romans appears first among the New Testament epistles, there are other Biblical epistles that likely predate it. Nevertheless, the length and theological content of Paul’s Epistle to the Romans helps account for its prominent position within the New Testament canon.

Most commentators believe Paul authored the book of Romans while he was temporarily residing in the city of Corinth. Corinth was situated on a land area between the Aegean and Ionian seas, a location was that very attractive to seafaring travelers who were moving between the eastern and western portions of the Roman Empire. Since Corinth’s harbor narrowed to a strip of land that was only about four miles (6.5km) wide at one point, travelers and merchants found it relatively easy to cross that distance on foot and continue their ocean voyage on the other side.

This meant that Corinth served as a busy metropolitan area in the days of the first century. Thus, it should not surprise us to learn that Paul spent over eighteen months there at one point. In fact, a few of Paul’s associates from that period of his ministry also appear in the Book of Romans. ₍₁₎ This further supports the theory that Paul wrote the Epistle to the Romans while he was in Corinth.

One commentator ties this timeline together…

“The life and ministry of Paul (also known as Saul of Tarsus) is well documented in Acts chapters 8 through 28, as well as Galatians 1 and 2, and 2 Corinthians 11 and 12. It is almost universally agreed that Paul wrote Romans from the city of Corinth as he wintered there on his third missionary journey as described in Acts 20:2-3 (based on Romans 16:1, 23 and 1 Corinthians 1:14).

A variety of commentators pick dates with confidence anywhere from 53 to 58. By the time Paul wrote Romans, he had been a Christian preacher for some 20 years. In Corinth, on his way to Jerusalem, he had three months without any pressing duties. He may have thought this was a good time to write ahead to Rome, a church he was planning to visit after Jerusalem.” ₍₂₎

(1) Compare Acts 20:4 and Romans 16:21–23

(2) Enduring Word. (2025, April 3). Enduring Word Bible Commentary Romans Chapter 1. https://enduringword.com/bible-commentary/romans-1/

XII

As the capital of the Roman Empire, the city of Rome held a position of preeminence in the first-century world. From its central location in western Italy, Rome governed large portions of Europe, the near east, and north Africa during the New Testament era.

The following commentary offers an overview of Rome at the time of Paul the Apostle’s letter to the church there…

“Rome was the capital and most important city of the Roman Empire. It was founded in 753 B.C., but is not mentioned in Scripture until NT times. Rome is located along the banks of the Tiber River, about 15 miles from the Mediterranean Sea. Until an artificial harbor was built at nearby Ostia, Rome’s main harbor was Puteoli, some 150 miles away…

In Paul’s day, the city had a population of over one million people, many of whom were slaves. Rome boasted magnificent buildings, such as the Emperor’s palace, the Circus Maximus, and the Forum, but its beauty was marred by the slums in which so many lived.” ₍₁₎

Much like the city of Corinth (though vastly larger), the city of Rome was a study in contrasts. On one hand, the city was cultured, artistic, and sophisticated. However, it was deeply immoral, idolatrous, and depraved in many respects.

That brings us to this letter itself. Since there were no postal services available within the Roman Empire, all forms of correspondence had to be carried by hand for delivery to their intended destination. In this instance, Romans 16:1-2 suggests that Paul the Apostle’s designated letter carrier was a woman named Phoebe. That portion of Scripture tells us that Phoebe attended church in the Corinthian seaport village of Cenchrea, and further suggests that the Epistle to the Romans may have originated in Corinth.

In part, this lengthy epistle served as Paul’s introduction to the Roman church, especially for those who were relatively unfamiliar with his life, ministry, and doctrine. And as we’ll see later in chapter one, Paul affirmed his desire to follow this letter with a personal visit. In fact, he acknowledged that he would have visited them sooner if circumstances had not prevented him from doing so.

Finally, Paul encouraged his audience by reminding them of his continued prayers for them (1:9) and provided his readers with a glimpse of his future travel plans: “So, to the fullest extent of my ability, I am ready to come also to you in Rome to preach God’s Good News” (Romans 1:15 TLB).

Image Attribution : “Ancient Rome sure looked like the National Mall” by Don Sniegowski, CC BY-NC-SA 2.0

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006).

XIII

In addition to serving as an introductory letter, the Epistle to the Romans offered a further benefit to the church at Rome. Much like a water well fed by a deep artesian spring, this letter offered a wellspring of spiritual insight that one could draw upon repeatedly. Since there were likely to be some who held rudimentary, questionable, or fragmented views of Christianity, this letter offered an opportunity to correct any potential misunderstandings. The same is true today.

This may explain some of the lengthy doctrinal discussions that appear in the midst of this epistle. In contrast to some other New Testament churches where Paul the Apostle had an opportunity to develop a strong spiritual foundation, things were a little different in Rome. From a human perspective, Paul had no way of knowing what spiritual views he might encounter on a visit to Rome. This letter would thus provide an opportunity to establish a good spiritual baseline.

Furthermore, there are some clues to suggest that Paul wanted to dispel certain misconceptions concerning his life and ministry. For instance, there is the following exchange in Romans 3:8…

“And some people even slander us by claiming that we say, ‘The more we sin, the better it is!’ Those who say such things deserve to be condemned” (NLT).

Then there is a hypothetical argument that appears in Romans 9:19. The genesis of that argument is almost certainly traceable back to some of Paul’s earlier discussions with those he met during his missionary journeys…

“Of course I can almost hear your retort: ‘If this is so, and God’s will is irresistible, why does God blame men for what they do?’ But the question really is this: ‘Who are you, a man, to make any such reply to God?’ When a craftsman makes anything he doesn’t expect it to turn round and say, ‘Why did you make me like this?’” (Phillips).

As the Biblical book of Proverbs reminds us, “Any story sounds true until someone tells the other side and sets the record straight” (Proverbs 18:17 TLB). To some extent, Paul’s epistle to the Romans may represent his attempt to “set the record straight” with respect to his teachings. One commentary puts the importance of these things into perspective for the first century church at Rome…

“The Roman church had no New Testament because the Gospels were not yet being circulated in their final written form. Thus, this letter may well have been the first piece of Christian literature the Roman believers had seen. Written to both Jewish and Gentile Christians, the letter to the Romans is a systematic presentation of the Christian faith.” ₍₁₎

(1) Life Application Study Bible [Romans 1:1] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

XIV

Although it appears that the Apostle Paul (along with the Apostle Peter) were both martyred in Rome, it seems unlikely that either of those great Apostles founded the the church there. The church at Rome likely began when those who were present for the events that occurred in Acts chapter two and made their way back to the capital city. Others may have sought refuge from persecution (Acts 8:1-4), Once in Rome, their paths converged with those who had heard and believed the gospel and the nascent church was born.

With such a patchwork of cultures and personalities coexisting together, Paul was uniquely qualified to help the Roman congregation grow into spiritual maturity. Consider how Paul was God’s “man for the job” with respect to the church at Rome…

• First, Paul was an academic scholar who taught with the authority of an apostle.
• However, Paul also had to labor to support himself on occasion. Thus, he was familiar with the struggles and challenges of working life.
• Paul had command of multiple languages, a great advantage when communicating with multilingual audiences.
• He also possessed an exhaustive knowledge of Judaism and its related traditions. In fact, the Book of Romans contains dozens of quotations from the Old Testament Scriptures.
• Nevertheless, Paul did not live a religiously sheltered life, for he was deeply familiar with Greek and Roman culture.
• By his own admission, Paul was a poor orator, but he spoke from the perspective of a knowledgeable and experienced world traveler.

Thus, Paul was well-qualified to speak with with the members of this culturally diverse fellowship. However, the Book of Romans also reveals that Paul had a few agenda items of his own with respect to these believers…

• He sought to establish a mutually edifying and encouraging relationship with them (1:12).
• He was eager for an opportunity to communicate the Gospel in that busy metropolitan area (1:15).
• Finally, he hoped to secure the church’s support for a potential missionary journey into Spain- but not until he had an opportunity to enjoy their company for a while (15:28).

The following commentator will close our introduction to this great Biblical book with the following summary…

“Romans embodies the most complete exposition of Christian doctrine in the Bible. Most of Paul’s other epistles were written either to churches in which Paul had a direct interest as founder or to individuals whom he knew personally. His church epistles were usually written to deal with specific needs in the particular churches, but this was not true of Romans.

Furthermore, Rome was the greatest city in the world, so the Roman Gentile Christians had unique opportunities of witness and ministry. Accordingly, Paul used his letter to Rome, probably written while in Corinth on his third missionary journey (16:23; Ac 20:3), to compose a logical and extensive exposition and defense of Christianity.” ₍₁₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes [Romans 1:1] https://www.icr.org/bible/Rom/1/1/ Accessed 10 July, 2025

XV

“Romans serves as the flagship of the fleet of Pauline letters within the New Testament.” ₍₁₎

The first chapter of the Book of Romans introduces us to the central theme of this great Biblical book. That theme involves God’s righteousness and humanity’s relation to it. Romans chapter one will also explore the nature of humanity’s rebellion against God, along with the destructive consequences associated with that rebellion. But before we delve into those topics, let’s begin with first things first.

When traveling outside our home country, it’s important to carry a valid passport or similar form of identification. A passport serves to validate our identity and authenticate the person we claim to be. Without those credentials, our capacity to travel abroad would be greatly limited. In keeping with this idea, Paul the Apostle will lay out his “credentials” here in the opening verses of Romans, chapter one.

Those credentials help form Paul’s statement of faith and establish his authority to speak about Jesus’ life and ministry…

“Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God” (Romans 1:1).

This opening salutation will continue through verse seven and forms the longest introductory greeting in any of Paul’s New Testament epistles. However, the first verse of this letter offers a remarkably concise description of who Paul is and what he does. We’ll explore these aspects of Paul’s identity at greater length over the next few studies.

It’s also interesting to note that Paul’s name constitutes the very first word of this epistle. Today, we typically sign our names or identify ourselves at the end of a handwritten message. But in the first century, it was customary to begin a piece of correspondence with the name of the author, the recipient’s name, and a greeting. In accordance with that first-century custom, Paul identified himself as the author of this epistle right at the beginning of his opening sentence.

However, there was a practical reason for ancient writers to “sign” their names at the beginning of their correspondence…

“All letters and other written communications, in New Testament times, were written upon parchments and conveyed to their recipients in rolled-up form; and that ancient style of letter required, as a practical consideration, that the signature of the writer be at the beginning. Otherwise, it would have been necessary to unroll the entire scroll to find the name of the sender. Therefore, Paul followed the custom of the times in placing his name along with the salutation in the beginning of the epistle.” ₍₂₎

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1420.

(2) Coffman, James Burton. “Commentary on Romans 1”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/romans-1.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

XVI

“Paul, a bond-servant of Christ Jesus, called as an apostle (special messenger, personally chosen representative), set apart for [preaching] the gospel of God [the good news of salvation]” (Romans 1:1 AMP).

The Biblical book of Acts tells us that God enabled Paul the Apostle to perform miracles that were so astounding that some began to revere him as a god (see Acts 14:8-15). But Paul preemptively dismissed that notion for the benefit of his Roman audience by identifying himself as a “bond-servant of Christ.”

In the original language of the passage, the word “bondservant” is a direct translation of the word “doulos.” ₍₁₎ That term denotes someone who willingly relinquishes his or her rights, privileges, and entitlements in service to another. While ordinary servants might welcome an opportunity to gain their freedom, a bondservant is someone who willingly accepts that position. One Biblical scholar expands on these definitions with the following insights…

“The Greek word doulos, which is the word servant in the KJV, is more accurately translated by the word slave. In the ancient world a servant was a hired employee who could come and go and even resign if he wanted. But a doulos was owned by a kyrios, a master or lord. He was the purchased property of the slave owner.

This imagery is frequently used in the New Testament to reflect the relationship between Christ and his people. We belong to Christ—our kyrios, our Lord and Master. He has the right of an owner to impose obligation on us. Because Paul so clearly understood that believers have been purchased by the blood of Jesus Christ, he called himself a doulos, or slave, of Jesus Christ.” ₍₂₎

Paul was one of several New Testament leaders to adopt this title, a list that included Peter (2 Peter 1:1), Epaphras (Colossians 4:12), James (James 1:1), and Jude (Jude 1:1). But even more significant is the fact that Jesus leads by example in this area…

“Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:5-8).

With this in mind, the following portion of Jesus’ message to His disciples at the last supper adds an important layer of understanding to our text from Romans 1:1…

“For I have given you an example, that you should do as I have done to you. Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. If you know these things, blessed are you if you do them” (John 13:12-17).

(1) G1401 doulos https://www.blueletterbible.org/lexicon/g1401/kjv/tr/0-1/

(2) Sproul, R. C. (1992). Before the face of God: Book 1: A daily guide for living from the book of Romans (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.

XVII

“From Paul, a slave of Christ Jesus, called to be an apostle, set apart for the gospel of God” (Romans 1:1 NET).

We should note the sequence here in Paul the Apostle’s introductory message to the church at Rome. Notice that Paul first identified himself as a slave of Christ, and then as an apostle. So even though Paul was called to an apostolic leadership position, that call was rooted in his servant relationship to Christ.

We can clarify this idea of a “calling” with a look at the following excerpt from the Gospel of Mark…

“And [Jesus] went up on the mountain and called to Him those He Himself wanted. And they came to Him. Then He appointed twelve, that they might be with Him and that He might send them out to preach” (Mark 3:13-14).

This initial reference to Jesus’ “calling” involved a summons or invitation. ₍₁₎ That was followed by an appointment, or the act of making or doing something. ₍₂₎ While there is some overlap in these definitions, they convey the general idea of a “call to the performance of a thing.” ₍₃₎

So Paul clearly viewed his ministry as a divine invitation or appointment. ₍₄₎ In a similar manner, we can often discern God’s call on our lives by conducting a prayerful assessment of the gifts, talents, skills, abilities, interests, desires, blessings, and opportunities He has given us. One commentator offers several insights from this passage as we consider God’s call to our own life’s work…

“Paul never thought of himself as a man who had aspired to an honour; he thought of himself as a man who had been given a task. Jesus said to his men, ‘You did not choose me, but I chose you’ (Joh_15:16). Paul did not think of life in terms of what he wanted to do, but in terms of what God meant him to do… Paul knew himself to be chosen not for special honour, but for special responsibility.” ₍₄₎

That brings us to Paul’s self-identification as an apostle. In a Biblical context, the word “apostle” identifies someone who fulfills the role of a commissioned representative. much like an ambassador or spokesperson. Thus, we can say that an apostle is someone who has been entrusted with the power and authority to act as a representative of Christ.

However, the Biblical apostles (like Paul) held several important qualifications that set them apart from anyone who claims the role of a modern-day apostle. For example…

• They were first-century eyewitnesses of Jesus following His resurrection (John 20:26-28, 1 Corinthians 9:1).
• They were personally selected by Jesus to serve as apostles (Matthew 10:1-4, Acts 9:10-16).
• They possessed the God-given ability to perform miracles (Acts 2:43, Acts 19:11-12).

While the ministry of an apostle no longer exists in a Biblical sense, we can still fulfill this important role as “ambassadors for Christ” as we represent Him to others.

(1) G4341 proskaleo. (n.d.). billmounce.com. https://www.billmounce.com/greek-dictionary/proskaleo

(2) G4160 – poieo – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g4160/kjv/tr/0-1/

(3) G2822 – kletos – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g2822/kjv/tr/0-1/

(4) Barclay, William. “Commentary on Romans 1”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/romans-1.html. 1956-1959.

XVIII

“Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God–” (Romans 1:1 NIV).

So, Paul was called to be an apostle, but to what purpose? Well, that purpose is made clear in the verse quoted above where Paul tells us he was “set apart for the gospel of God.” This tells us that Paul was called to the apostolic mission of preaching the gospel (or “good news”) that…

• Jesus’ death served as the payment for the penalty of sin.
• By trusting in Him, we can be forgiven and inherit eternal life.

Of course, there are other “gospels” (spiritual and non-spiritual) that also purport to be good news but are actually something else. For example, some “gospels” emphasize good works, moral living, or strict allegiance to a set of religious principles as the path to favor with God. Then there are secular “gospels” that promote the superficial allure of social popularity or wealth accumulation as the keys to happiness and satisfaction in life.

But those “gospels” are not the “gospel of God” Paul references here in Romans 1:1. Unfortunately, the same may often be said of sermons that routinely focus on something other than a study of God’s Word. One pastoral commentator takes the opportunity of this passage to offer a timely reminder…

“If you can take Jesus Christ out of a sermon without affecting it, you’re probably wasting your time listening to it. If you can take Jesus Christ out of a book without affecting it, you’re probably wasting your time reading it. Paul wasn’t separated unto the good advice of Christian living. He was separated to the Good News of God.” ₍₁₎

We can often identify the presence of such teaching with the following question: “How much Scripture does this person use in his or her book, message, or sermon?” Spiritual presentations that routinely feature little or no Biblical text should thus serve as warnings. The insight offered by another source is one that bears repeating in this regard…

“…There are various ways to use the word of God deceitfully, or to tamper with it. Using a Bible text to preach a ‘sermon’ that has little or nothing to do with the Bible is one of the common ways of doing it.” ₍₂₎

Thus, as we close our look at the opening verse of Romans chapter one, our final commentator summarizes Paul’s introduction in verse one: “The author introduces himself in the first verses of Romans by name (Paul), by identity (bondservant), by vocation (apostle), and by purpose (separated to the gospel of God). ₍₃₎

Image Attribution :Gospel Messenger, The (1884), Internet Archive Book Images, Public Domain via flickr.com

(1) Jon Courson, Jon Courson’s Application Commentary (Nashville, TN: Thomas Nelson, 2003), 866.

(2) Paul T. Butler. The Bible Study Textbook Series, Studies In Second Corinthians (College Press) [p. 93] Copyright © 1988 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

(3) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1421.

XIX

After he embarked on his second missionary journey, Paul the Apostle took advantage of an opportunity to discuss the resurrection of Christ with the Epicurean and Stoic philosophers of his day. The Biblical book of Acts chronicles their response to Paul’s gospel message…

“When he told them about Jesus and his resurrection, they said, ‘What’s this babbler trying to say with these strange ideas he’s picked up?’ Others said, ‘He seems to be preaching about some foreign gods’” (Acts 17:18 NLT).

The allegation that Paul was someone who promoted a foreign (or perhaps imaginary) god was far from accurate. However, it’s possible that some members of the Roman congregation had been exposed to those accusations. So, to counter those charges, it appears that Paul launched something of a pre-emptive strike beginning in Romans 1:2. That portion of Scripture begins with an important declaration…

“which He promised before through His prophets in the Holy Scriptures” (Romans 1:2).

Paul will advance two lines of argument over the course of the next few verses. The first was primarily designed to benefit the Jewish members of his audience and others who were familiar with the Old Testament Scriptures. In making this claim here in verse two, Paul effectively communicated an important truth: “The message I proclaim is not something that sprang from my own intellect or imagination; it was promised in advance through the prophets in the Holy Scriptures.”

In other words, Paul did not advocate a “foreign god” or new religion. Instead, he proclaimed the same good news that was predicted by God’s prophets. Those Old Testament prophets foretold of a New Covenant and a Messiah whose sacrifice would bring hope and redemption. So in making this connection, Paul established a complimentary relationship between these Old and New Covenants.

While other religious traditions maintained their own collections of “sacred texts,” Paul had a precise definition in mind in referring to “the Holy Scriptures”…

“The New Testament uses the term Scripture in a technical sense. It occurs some fifty times, and in most cases it refers unmistakably to the Old Testament as a whole. To first century Christians, the word Scripture meant primarily the sacred canon of the Old Testament, which is called ‘sacred Scriptures’ (II Tim. 3:15…) or ‘holy scriptures’ (Rom. 1:2). These they acknowledged to be ‘inspired of God’ (II Tim. 3: 16…) and the rule for faith and practice (v. 17; cf. Rom. 15:4).” ₍₁₎

So, Paul made certain to establish an important foundation: the gospel he proclaimed did not originate with him, but proceeded from God. In making this reference to the prophets of the Old Testament,  Paul was diligent to root his message in the authority of God’s Word.

(1) Geisler, N. L., & Nix, W. E. (1968). A General Introduction to the Bible. [pg. 74]

XX

“concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead” (Romans 1:3-4).

To further support the fact that his gospel message originated in the prophetic books of the Old Testament Scriptures, Paul the Apostle continued with a reference to Jesus, “…who as to his human nature was a descendant of David” (NIV). This was an important point to establish with his Jewish audience, many of whom were familiar with the messianic prophecies that specified the Messiah’s descent through the lineage of Israel’s king David.

Nevertheless, this passage offers greater theological depth than its brevity might suggest. Several commentators can help us remain Biblically accurate when considering these important references to Christ. We can begin with this reference to “…Jesus Christ our Lord, which was made of the seed of David according to the flesh” (KJV)…

“‘Was made’ is Ginomai in a second aorist participle signifying entrance into a new condition. The verb means ‘to become.’ John uses it in his statement, ‘The Word became flesh’ (Joh 1:14), that is, entered into a new state or condition by assuming a human body and putting Himself under human limitations.” ₍₁₎

Next is a reference to the “Son of David,” a phrase that is repeatedly linked to Jesus in the New Testament Scriptures…

“This relates to the prophecy of 2 Samuel 7; 1 Chronicles 17. The Messiah was of the royal line of David (cf. Isa. 9:7; 11:1,10; Jer. 23:5; 30:9; 33:15) from the tribe of Judah (cf. Gen. 49:4-12; Isa. 65:9). In Matthew’s Gospel Jesus is acknowledged as David’s descendant several times (cf. Matt. 1:6; 9:27; 12:23; 15:22; 20:30,31; 21:9,15; 22:42), which reflected the Jewish hope of a coming Davidic savior.” ₍₂₎

The phrase “according to the flesh” also speaks of Jesus’ genealogical descent from Israel’s king David…

“Matthew 1 gives the genealogical proof that Jesus, in His humanity, was a direct descendant of Abraham and David through Joseph, Jesus’ legal father. The genealogy in Luke 3 traces Jesus’ lineage through His mother, Mary. Jesus is a descendant of David by adoption through Joseph and by blood through Mary. ‘As to his earthly life [Christ Jesus] was a descendant of David’” (Romans 1:3).” ₍₃₎

Our final commentator ties these data points together…

“This Jesus had both a human origin (born of the seed of David according to the flesh), and an eternal existence (declared to be the Son of God). The evidence of Jesus’ humanity is His human birth; the evidence of His deity is His resurrection from the dead.” ₍₄₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (note on Romans 1:2-4) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Dr. Bob Utley. Free Bible Commentary, Copyright © 2014 Bible Lessons International. Romans 1. (n.d.). https://www.freebiblecommentary.org/new_testament_studies/VOL05/VOL05_01.html

(3) GotQuestions.org. (2025, May 5). GotQuestions.org. https://www.gotquestions.org/Jesus-son-of-David.html

(4) Guzik, David. Enduring Word. (2025, April 3). Enduring Word Bible Commentary Romans Chapter 1. https://enduringword.com/bible-commentary/romans-1/

XXI

“concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord” (Romans 1:3-4 ESV).

While Jesus’ ancestral relationship to Israel’s king David undoubtedly held great interest for the Jewish members of the church at Rome, those who hailed from other cultural backgrounds were another matter. Since non-Jewish readers might be less impressed with Jesus’ hereditary relationship to a long-deceased king of Israel, Paul the Apostle highlighted a historic event of broader significance: “…he was shown with great power to be the Son of God by being raised from death” (GNT).

One commentary illustrates the significance of these references to Jesus’ humanity and His resurrection…

“The expression according to the flesh implies that our Lord is more than a man. The words mean as to His humanity. If Christ were only a man, it would be unnecessary to single out this feature of His being, since there would be no other. But He is more than a man, as the next verse shows.” ₍₁₎

This brings us to several important truths regarding the person and work of Christ. Jesus is, and always has been, God’s divine Son. But God the Father “publicly identified” (CEB) His divinity through His resurrection from the dead. In other words, Jesus’ resurrection did not cause him to become the Son of God; instead, it served to confirm His deity.

These details are important, for Jesus “…was made of the seed of David” (KJV) in His human nature, but “…declared to be the Son of God” (ESV). Scholars refer to this concept as the hypostatic union, and it offers an easy way to express the Biblical teaching we find here in Romans 1:3-4: Jesus is one Person with two natures, one fully divine and one fully human. Those two natures are unified in one Person: Jesus, the God-man.

Another source offers a helpful synopsis of this important doctrine…

“A cardinal doctrine of the Christian faith is that in the one Person of Jesus Christ, through the incarnation two natures were united. One, the nature of perfect humanity, and the other the nature of deity (Hebrews 2:14-17;Galatians 4:4; Rom 1:3; Acts 2:29-30; John 7:42). This is known as the hypostatic union. When the eternal Word took a human nature at the incarnation (John 1:14) the Son took a real human nature including human flesh. The Son has existed from all eternity with the Father and the Holy Spirit (John 1:1; 8:58).” ₍₂₎

Therefore, the resurrection did not make Jesus the Son of God; it simply revealed who He really was. ₍₃₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad. Thomas Nelson Publishers (1 Corinthians 15:10) p.1666

(3) Watchman Fellowship Profile Notebook (2023) “The Church of God in Christ, Mennonite” https://www.watchman.org/

(3) See J. Vernon McGee, Thru The Bible with J. Vernon McGee, “Romans 1:1-7” Copyright 1981 by J. Vernon McGee

XXII

“Through Him we have received grace and apostleship for obedience to the faith among all nations for His name, among whom you also are the called of Jesus Christ” (Romans 1:5-6).

Romans 1:5 features a rather humble acknowledgment from the Apostle Paul. You see, Paul did not view his role as an apostle as one that would permit him to lord his authority over others. Instead, he received that authority to serve a higher purpose: to bring about the “obedience of faith” (CSB) among those who were also called of Jesus Christ.

This reference to the “obedience of faith” is an interesting turn of phrase. The first element is obedience, a word that refers to an act of compliance or submission. ₍₁₎ The second is faith, or a conviction regarding the truth of something. ₍₂₎ This word-picture implies that genuine faith should lead us to act in obedience to God and His Word. The New Testament epistle of 1 John builds upon this idea in practical terms…

“Whoever says ‘I know him’ but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked” (1 John 2:4-6).

As Jesus also told His disciples, “If you love me, you will obey what I command” (John 14:15 NIV). The underlying principle is that those who adhere to Jesus’ commandments show their love for Him and demonstrate the reality of their faith.

Verse six then concludes with a reference to “Jesus Christ.” Although some mistakenly interpret “Jesus Christ” as a first and last name, it is not a name in the conventional sense. Let’s begin with “Jesus.” Jesus is the Greek equivalent of the Hebrew name Joshua. “Joshua” means, “Yahweh (God’s covenant name) ₍₃₎ saves” or, “The Lord is salvation.” In its basic form, the word “salvation” conveys the idea of “deliverance” and refers to God’s liberation of human beings from their state of separation from Him. So, Jesus’ name embodies the core message of deliverance or salvation from our state of separation from God.

Next is the word “Christ.” This word is derived from the Greek term “Christos” and refers to the Messiah or “Anointed One.” It served to identify the redeemer of the Jewish people, the One who would save them from their enemies. So, a more accurate view of this phrase would be to say that “Jesus” is a name, while “Christ” identifies His title or office.

(1) G5218 – hypakoe – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g5218/kjv/tr/0-1/

(2) G4102 – pistis – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g4102/kjv/tr/0-1/

(3) See Stewart, D. (2020, June 9). Why is God called Yahweh? Blue Letter Bible. https://www.blueletterbible.org/Comm/stewart_don/faq/the-attributes-of-god-that-belong-to-him-alone/22-why-is-god-called-yahweh.cfm

XXIII

“To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ” (Romans 1:7).

In speaking of those who are “…called to be saints,” Romans 1:7 employs a familiar term that is often poorly understood. For instance, some view the word “saint” as a designation that the church confers upon an exceptionally devout person. Others use this word to describe a resilient individual who perseveres through a host of adversities without complaint.

However, this word takes on a different meaning when it appears in a Biblical context. In the original language of this passage, the word translated “saint” refers to one who is “separated”, or “set apart.” Vine’s Expository Dictionary expands on this definition with the following insight: “In the plural, as used of believers, it designates all such and is not applied merely to persons of exceptional holiness, or to those who, having died, were characterized by exceptional acts of ‘saintliness.’”₍₁₎

In light of this, we can say there is no scriptural basis to support the act of elevating an individual (or a select group of individuals) to the rank of sainthood. From a Biblical perspective, no human institution holds the ability to appoint someone to that position, for every man and woman in Christ is already acknowledged to be a saint. Thus, everyone who possesses genuine faith in Christ is declared to be set apart, and called to be saints.

This passage also features a greeting that serves as a recurring feature of Paul the Apostle’s New Testament letters: “Grace to you and peace…” We can find variations of that salutation in virtually all of Paul’s Biblical epistles…

“…Grace to you and peace” (1 Thessalonians 1:1).

“…Grace, mercy, and peace from God our Father and Jesus Christ our Lord” (1 Timothy 1:2).

“…Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior” (Titus 1:4).

There are similar examples in 2 Corinthians 1:2, Galatians 1:3, Ephesians 1:2, Philippians 1:2, Colossians 1:2, Philemon 1:3, and 2 Timothy 1:2 as well. While there are some variations in these greetings, these references to grace and peace are consistent among them, and are always found in that specific order.

This makes good sense, for it is through Jesus’ sacrificial death that God graciously enables human beings to enter a relationship with Him. Thus, grace (the unmerited favor that God extends to us in Christ) leads to peace with our Creator and peace with others.

(1) Saint (-s) hagios (G40) Vine’s Complete Expository Dictionary of Old and New Testament Words, © 1984, 1996, Thomas Nelson, Inc.

XXIV

“First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world” (Romans 1:8).

As mentioned earlier, Romans 1:1-7 forms the longest introductory greeting among Paul the Apostle’s Biblical epistles. But now that those formalities are complete, our author is prepared to undertake his first order of business here in verse eight. This involved a warmer and more personal tone that began when Paul essentially said, “Let me start by telling you something.”

The Living Bible translation of this passage captures the exuberant spirit of that “something” in its paraphrase of this verse: “Let me say first of all that wherever I go I hear you being talked about! For your faith in God is becoming known around the world. How I thank God through Jesus Christ for this good report, and for each one of you.”

We can better understand Paul’s sense of enthusiasm when we remember that Rome was the capital city of an empire that dominated the known world of that era. To have such an excellent witness for Christ in the very heart of that empire was truly cause for rejoicing. This was especially true when we consider the fact that Paul interacted with other congregations (such as those in Corinth, Galatia, and Crete) who struggled with reputations that were less than stellar.

This passage also marks the first appearance of the most significant word in this epistle: faith. One Biblical scholar highlights the various applications of this word as it appears here in the Book of Romans. For example, the word “faith” is used in three distinct ways…

1. Verse 5. It is used of a body of truths or doctrines related to Jesus and the Christian life (cf. Acts 6:7; 13:8; 14:22; 16:5; Rom. 14:1; 16:26; Gal. 1:23; 6:10; Jude 3, 20).

2. Verse 8. It is used in the sense of personal trust in Jesus. The English terms “believe,” “faith,” and “trust” all translate one Greek term (pistis/pisteuo). The gospel is both conceptual (doctrine) and personal (cf. v.16; John 1:12; 3:16).

3. Verse 17. It is used in its OT sense of trustworthiness, loyalty, or dependability. This is the meaning of Hab. 2:4. In the OT there was not a developed doctrine of faith, but example after example of lives of faith (cf. Abraham in Gen. 15:6), not perfect faith but struggling faith (cf. Hebrews 11). The hope of mankind is not in their ability to perform or believe correctly, but in God’s character (cf. Rom. 3:24; 6:23; Eph. 2:8-9). Only God is faithful (cf. Deut. 7:9; Isa. 49:7; Mal. 3:6; 1 Cor. 1:9; 10:13)! ₍₁₎

Image Attribution: Photo by Dawn Hudson, CC0 Public Domain, via Public Domain Pictures.net

(1) Dr. Bob Utley. Free Bible Commentary, Copyright © 2014 Bible Lessons International. Romans 1. (n.d.). https://www.freebiblecommentary.org/new_testament_studies/VOL05/VOL05_01.html

XXV

“For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers, making request if, by some means, now at last I may find a way in the will of God to come to you” (Romans 1:9-10).

It seems interesting that the Apostle Paul called upon God to serve as a corroborating witness to his prayers for the congregation at Rome. Of course, the church at Rome wasn’t the only congregation Paul was praying for, as we learn in his epistles to the Ephesian (Ephesians 1:15-16), Philippian (Philippians 1:3-4), Colossian (Colossians 1:3-4), and Thessalonian (1Thessalonians 1:2-3) churches.

Even though Paul had many acquaintances who attended the church at Rome, it appears that few (if any) of them were aware of his prayers on their behalf. Paul’s quiet, prayerful dedication to their well-being thus serves as a model for us to emulate. It should also prompt us to consider the following counsel from Jesus’ Sermon on the Mount…

“Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven… And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you” (Matthew 6:1, 5-6 ESV).

Paul will later go on to mention the obstacles that prevented him from fulfilling his desire to visit Rome in verse thirteen. But despite those setbacks, Paul never ceased in his heartfelt prayers for the members of that congregation. In taking this prayerful approach, Paul sought to align himself with God’s will in acting on his desire to meet the members of the Roman fellowship and enjoy their company. And while Paul did indeed make it to Rome, the circumstances of his arrival there were probably not what he expected at the time he authored this epistle.

Nevertheless, God used the opportunity of that delay to produce the Biblical masterpiece we know today Paul’s Epistle to the Romans. Thus, as Paul will later write in a well-known and beloved portion of this letter, “And we know that all things work together for good to those who love God, to those who are the called according to His purpose” (Romans 8:28).

XXVI

“For I long to see you, that I may impart to you some spiritual gift, so that you may be established–that is, that I may be encouraged together with you by the mutual faith both of you and me” (Romans 1:11-12).

This brief portion of Scripture offers some insight into the heart of Paul the Apostle and his relationship with the church at Rome. The word impart means “to give over” or “share.” Thus, it refers to the act of conveying or granting something. ₍₁₎ This tells us that Paul focused his attention on what he could do for the church at Rome, and not solely on what they could do for him. The following source draws our attention to this aspect of Paul’s ministry with an astute observation…

“Paul was the greatest thinker the Early Church ever produced, and yet, when he thought of the people to whom he longed to preach, he thought of himself not only as giving to them but also as receiving from them. It takes humility to teach as it takes humility to learn.” ₍₂₎

This reference to a spiritual gift likely refers to an insight or blessing that Paul sought to share with the Roman fellowship. While “some” spiritual gift suggests that Paul may have been unaware of the gift he sought to impart, his desire to share it for the benefit of the church at Rome was certainly there. Since Paul understood the spiritual investment God makes in His people, he saw an obligation to share God’s investment in him with others.

Paul also saw a reciprocal benefit in that exchange: “…that we may be mutually strengthened and encouraged and comforted by each other’s faith, both yours and mine” (AMPC). That benefit underscores the importance of regular attendance at a local church fellowship. There, each member of the Christian community can minister to others, and others can minister to them for the mutual benefit of all. The New Testament book of Hebrews touches on this idea when it tells us, “Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another-and all the more as you see the Day approaching” (Hebrews 10:25 NIV).

While today’s age of online access may encourage us to view church services remotely from home, we should note that this passage references “…the assembling of ourselves together” (KJV). In the original context of this verse, that directive refers to a physical assembly. Therefore, we should make a concerted effort to attend church in person whenever possible.

Image Attribution: Investment by Nick Youngson CC BY-SA 3.0 Alpha Stock Images

(1) G3330 – metadidomi – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g3330/kjv/tr/0-1/

(2) Barclay, William. Romans 1 – Barclay’s Daily Study Bible – Bible Commentaries – StudyLight.org. (n.d.). StudyLight.org. https://www.studylight.org/commentaries/eng/dsb/romans-1.html

XXVII

“Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles. I am a debtor both to Greeks and to barbarians, both to wise and to unwise” (Romans 1:13-14).

Much like Paul the Apostle’s standard introductory greeting of “grace and peace,” the phrase “I do not want you to be unaware” is one that occasionally reappears in Paul’s Biblical letters. In addition to what we read here in Romans 1:13, we can find similar references in Paul’s letters to the churches at Corinth and Thessalonica as a method of introducing a new and important subject.

The fact that Paul had often planned to visit Rome without success is one that should bring comfort when our own plans fail to come to fruition. For example, Paul’s experience tells us that it is not wrong to plan for the future. As we’re reminded in the Old Testament book of Proverbs, “Wise people think before they act; fools don’t–and even brag about their foolishness” (Proverbs 13:16 NLT).

Nevertheless, it’s possible to prayerfully establish a desired goal without success. In such instances, it requires faith to continue to trust in God when our plans result in less than we desire. While there may be some comfort in knowing that we share something in common with the great Apostle Paul when our plans fail to materialize, Paul also shows us the way to a proper response when our circumstances do not align with our desires.

The following commentary summarizes a key takeaway from this portion of Scripture…

“Paul does not demand that the Lord open up a way to come to Rome, and he even acknowledges in Romans 1:13 that providence has thus far hindered his journey. This is an excellent example of God-honoring prayer that is content with the will of our Creator but nevertheless keeps on asking, seeking, and knocking when one does not know what God’s will is. Paul wants to see the Romans, and he keeps praying to that end, all the while knowing that the Father may not grant that request.” ₍₁₎

Finally, this passage speaks of Paul’s sense of debt to those he encountered. We’ll examine these references to Greeks and barbarians in our next study, but for now, we can say that Paul felt an obligation to invest his God-given gifts in the lives of others. We can say the same regarding the talents, skills, blessings, and opportunities God has entrusted to us as well (see Matthew 25:14-30).

Image Attribution: Planning by Nick Youngson CC BY-SA 3.0 Alpha Stock Images

(1) Paul’s intent to visit Rome Ligonier Ministries. Published January 6, 2014. https://learn.ligonier.org/devotionals/pauls-intent-visit-rome

XXVIII

“I am a debtor both to Greeks and to barbarians, both to wise and to unwise. So, as much as is in me, I am ready to preach the gospel to you who are in Rome also” (Romans 1:14-15).

In the social culture of the Apostle Paul’s era, this reference to “Greeks” from Romans 1:14 identified those who had adopted the Greek culture and language of that period. It also distinguished those who had been educated in the philosophy, art, and government of Greco-Roman society. A person who belonged to that social class was thus said to possess a greater degree of sophistication and cultural refinement than others who lacked such qualities.

On the other hand, the word “Barbarians” served as a broad designation that applied to groups and individuals who spoke languages other than Greek and lived outside those established social norms. Their languages sounded much like babble to Greek and Roman sophisticates and thus led to their identification as “bar–bar-rians.” While those people groups were not necessarily uneducated or uncivilized, their failure to assimilate into Greco-Roman culture relegated them to the ranks of the uncultured.

A similar division occurred with the “wise and unwise.” Today, we might make a comparable distinction between those who have had the benefit of a secondary, collegiate, or post-graduate education and those who have not. The extent of one’s educational experience is not necessarily an indicator of one’s intelligence, but it does establish a dividing line between those who hold such qualifications and those who do not. That was likely the case with the “educated and uneducated” (NLT) referenced here.

For his part, Paul did not allow those social barriers to prevent him from communicating God’s Word to others. Indeed, when a fellow Apostle began to follow a similar exclusionary practice, Paul stepped in to correct the situation. Even in his relationships with those who who held important or influential positions, Paul practiced what he preached. Consider the following aside from Paul’s epistle to the churches of Galatia: “Those who were recognized as important people didn’t add a single thing to my message. (What sort of people they were makes no difference to me, since God doesn’t play favorites)” (Galatians 2:6 GW).

So whether he was speaking to the philosophical sophisticates of Athens (Acts 17:16-34), or writing to the church in a relatively insignificant city like Colossae, Paul spoke to all classes of people. Thus, he was “…ready and eager to preach the gospel also to you who are in Rome” (AMP).

XXIX

“For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek” (Romans 1:16).

This transitional passage bridges the introductory portion of Romans chapter one and carries us into the doctrinal discussions that unfold throughout the remainder of this chapter and beyond. Paul the Apostle will launch this brief section by embracing the gospel of Christ as the power of God that brings salvation to everyone who believes it.

That offer of salvation was first presented to the Jewish people and then extended to others, or to “everyone who believes…” Paul was not ashamed of that message, and as one commentator perceptively observed, “I reckon him a Christian indeed that is neither ashamed of the gospel, nor a shame to it.” ₍₁₎

While a cursory look at Paul’s life is sufficient to support the claim that he was unashamed of the gospel, it’s possible that some among his audience in Rome were pressured to adopt a different view. Then, as now, the church at Rome faced a secular environment that encouraged the kind of response to the gospel that Paul addressed in a letter to the church at Corinth…

“It seems foolish to the Jews because they want a sign from heaven as proof that what is preached is true; and it is foolish to the Gentiles because they believe only what agrees with their philosophy and seems wise to them. So when we preach about Christ dying to save them, the Jews are offended and the Gentiles say it’s all nonsense” (1 Corinthians 1:22-23 NLT).

One source ties these elements together for the benefit of modern-day readers…

“We should not miss the connection between the Apostle’s eagerness to minister in Rome and his declaration that he is ‘not ashamed of the gospel’ (v. 16). The news of a crucified Messiah was not ‘seeker sensitive’ in the first century. Crucifixion was the worst way to die, and the simple message ‘believe in the Lord Jesus, and you will be saved lacked the philosophical intricacies that occupied the most renowned secular thinkers (Acts 16:31). Many found the resurrection downright laughable (17:32).

If anything should have caused shame, it was the foolish notion that an unknown Jewish teacher in the backwater region of Palestine is the path to eternal life. But that is to look at things according to the ways of the world. Paul’s view was changed when he met Jesus on the road to Damascus (9:1–31). Having experienced the power of God in the crucified and risen Christ, he had no reason to be ashamed of the gospel message even in the city of Rome, where a vast number of residents would be ‘cultured despisers’ of that message.” ₍₂₎

(1) Henry, Matthew. “Complete Commentary on Romans 1:16”. “Henry’s Complete Commentary on the Whole Bible“. https://www.studylight.org/?commentaries/?mhm/?romans-1.html. 1706.

(2) The Power of God for Salvation Ligonier Ministries, 8 Jan. 2014, https://learn.ligonier.org/devotionals/power-god-salvation

XXX

“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Romans 1:16 ESV).

The city of Rome was the center of political and military power at the time of the Epistle to the Romans. At its peak, the authority of the Roman Empire spread across portions of three continents and controlled large territorial areas throughout Europe, Asia, and North Africa. Paul the Apostle was thus writing to a congregational audience who understood the concepts of strength, authority, and force projection.

However, Rome’s power could only compel external compliance to the edicts of the Empire. Yet unlike the political and military dominance that characterized the Roman Empire, the power that Paul the Apostle speaks of here in Romans 1:16 was “…the power of God unto salvation” (KJV). In a spiritual context, this reference to “salvation” is associated with the concept of “deliverance.” It encompasses God’s liberation of human beings from their state of separation from Him.

That state of separation arises from the fact that “…all have sinned; all fall short of God’s glorious standard” (NLT) as we’ll read later in Romans 3:23. Unfortunately, everyone has failed to live up to the standard of perfection that God established with the creation of the very first human couple. The New Testament epistle of James adds to that sobering reality when it tells us, “If someone obeys all of God’s laws except one, that person is guilty of breaking all of them.” (James 2:10 GW).

Nevertheless, Jesus (who was sinless) accepted that death penalty on our behalf through His atoning, sacrificial death on the cross. Those who accept His substitutionary death by faith receive salvation (or deliverance) from an eternity of retributive justice for their offenses. The following translation of John 3:17-18 conveys this idea in the following manner…

“For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God” (ESV).

Jesus’ sacrificial death thus delivers us from the eternal death sentence that accompanies sin. Therefore, as the Biblical book of Galatians reminds us, “…when the right time finally came, God sent his own Son. He came as the son of a human mother and lived under the Jewish Law, to redeem those who were under the Law, so that we might become God’s children” (Galatians 4:4-5 GNT).

XXXI

“For in it the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall live by faith’” (Romans 1:17).

While many accept the premise that everyone possesses a moral compass, there are just as many who would undoubtedly view “right” and “wrong” as a matter of personal preference. However, a compass that aligns with our preferences may not provide an accurate reading. Therefore, the question of where that compass points is far more significant.

Romans 1:17 directs us to the “true north” of an accurate moral compass in referencing “the righteousness of God.” The word “righteousness” appears over eighty times in the New Testament Scriptures, and it represents a key theme within the book of Romans. In a broad sense, we can define righteousness as “the state of someone who is as he or she ought to be.” It also encompasses the qualities of integrity, virtue, purity of life, and rightness. Finally, righteousness involves the quality of being correct in one’s thoughts, emotions, and behaviors. ₍₁₎

When we say God is righteous, we mean that His character is completely devoid of any form of wrongdoing, dishonesty, or unfairness. The “righteousness of God” implies that His actions are always morally right, legally just, ethically proper, and perfectly consistent with His other divine qualities. Therefore, He serves as the measure of right and wrong with respect to our choices and decisions.

In addition to righteousness as a characteristic of God, we can also apply this concept in several other ways. For instance, we might view “righteousness” in the context of God’s moral law. When we act in accordance with those standards, we are acting righteously. When our conduct is misaligned with God’s moral law, we are acting unrighteously.

“Righteousness” also characterizes the state of right standing with God that He makes available to us through Jesus’ sacrificial death on the cross. In this sense, righteousness is something that is imputed to us through faith in Christ and His substitutionary work of atonement on our behalf. 2 Corinthians 5:21 expands on this idea when it tells us, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”

So, in speaking of “…a righteousness that is by faith from first to last” (NIV), our text from Romans 1:17 directs us to an important spiritual truth: we can only be made righteous (or attain a right standing with God) through faith.

Image Attribution : Evan-Amos, Public domain, via Wikimedia Commons

(1) See G1343 – dikaiosyne – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g1343/kjv/tr/0-1/

XXXII

“For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, ‘The righteous by faith will live'” (Romans 1:17 ESV).

Scholars and commentators have wrestled with the precise meaning of the term “faith to faith” here in Romans 1:17. For instance, this portion of Scripture may relate to God’s faithfulness in respect to our faith, or it may refer to ever-increasing degrees of faith.

However, it seems likely that this simple but challenging phrase has a different meaning: a life that reflects the good news of salvation through faith in Christ is one that produces an attitude of faith “from start to finish.”

Several translations of this passage take this interpretive approach…

• “…it is through faith from beginning to end” (GNB).
• “…[it] begins and ends with faith” (GW).
• “…[it] is by faith from first to last” (NIV).

The Biblical Scriptures repeatedly highlight the importance of faith in God, but what does “faith” really entail? To answer that question, we can turn to the following definition of faith offered by one Bible dictionary: “[Faith is a] belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₁₎ However, the New Testament book of Hebrews provides us with the best definition of faith…

“Now faith is the assurance (title deed, confirmation) of things hoped for (divinely guaranteed), and the evidence of things not seen [the conviction of their reality—faith comprehends as fact what cannot be experienced by the physical senses]” (Hebrews 11:1-3 AMP).

In light of these definitions, we can say that genuine, Biblical faith reflects the firm conviction that God is who He says He is, and will do what He says He will do. It also encompasses the confident expectation that God will act faithfully to fulfill His promises, even when external appearances seem to suggest otherwise. This kind of faith forms a key characteristic of a life that honors God, for as we’re told here in Romans 1:17, “…’The person who has God’s approval will live by faith'” (GW).

This means faith is more than just a personal attribute; it also embodies a behavioral mindset that should define those who genuinely seek to follow Christ. In the words of one source, “…[T]o say ‘the righteous live by faith’ is to say that the righteous live their lives in loyalty to God, inspired by a personal trust in His promises. Righteous people live a life that is characterized in an abiding trust in the goodness of God despite their situation.” ₍₂₎

Image Attribution : Faith Written On Rock, CC0 Public Domain, Circe Denyer, via Public Domain Pictures.net

(1) “Faith.” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

(2) Being Faithful (2004, August 31). Ligonier Ministries. https://learn.ligonier.org/devotionals/being-faithful

XXXIII

“For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, ‘The righteous by faith will live’” (Romans 1:17 NET).

Although modern technology continues to blur the line between what is real and what is electronically altered, many still accept the premise that “seeing is believing.” But real, Biblical faith often functions in the opposite manner: first you believe and then you see. Jesus illustrated that contrast when He told His followers, “…whatever you ask for in prayer, believe that you have received it, and it will be yours” (Mark 11:24 NIV).

While some might seize upon that invitation as an opportunity to pursue any number of requests, there are limitations on the things God will give us, no matter how much faith we possess. For instance, God will never give us something that is ultimately bad for us (see Matthew 7:9-11 and James 1:17). The Scriptures also tell us that certain prerequisites are necessary if we desire to see God answer our prayers. Those includes…

• Faith (Hebrews 11:6).
• Remaining, staying, or abiding in Christ (John 15:7).
• Asking for things that are aligned with God’s character and not prompted by selfish desires (James 4:3).
• Asking for things that are in God’s will (1 John 5:14-15).

If those qualities influence the things we seek in prayer, then we are free to follow Jesus’ counsel from the Gospel of Matthew: “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (Matthew 7:7 NIV).

We should also acknowledge the distinction between “faith” and “blind faith.” For instance, “blind faith” involves belief without evidence, or a type of faith that has no basis in reality. On the other hand, Biblical faith reflects a confident assurance that grows from the evidential nature of Jesus’ ministry. For instance, consider how Jesus appealed to the miraculous evidence He offered to support His claims…

“If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him” (John 10:37-38).

“Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves” (John 14:11).

“But I have a greater witness than John’s; for the works which the Father has given Me to finish—the very works that I do—bear witness of Me, that the Father has sent Me” (John 5:36).

We should never mistake genuine faith for blind faith. Instead, genuine faith involves trust in the God who demonstrates His faithfulness through the pages of the Scriptures and in the lives of His people.

XXXIV

“For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (Romans 1:17 KJV).

The latter portion of Romans 1:17 brings us to one of the greatest affirmations in all Scripture: “The just shall live by faith.” That spiritual truth first appeared in the book of the Old Testament prophet Habakkuk, and served as the catalyst that inspired the Protestant Reformation. In addition to its appearance here in Romans 1:17, this great spiritual truth is also referenced in the New Testament books of Galatians and Hebrews as well (see Galatians 3:11 and Hebrews 10:38).

This conviction is one that characterized the great men and women of God’s Word and continues to do so in the lives of those who seek to honor God today. The following author highlights the fruit of that principle in the lives of God’s people…

“…the thing that characterizes the righteous person above all else is an abiding trust in God and His promises. Because righteous people trust the Lord, they continue to believe Him even when He seems slow to act. They do not just believe in God—they believe God. Because they believe the Lord, they are faithful to Him and they obey Him—truly though imperfectly— out of their deep loyalty to Him.” ₍₁₎

When facing a circumstance that defies easy explanation, we can benefit from remembering that the just shall live by faith. We can also draw comfort and insight from the following portions of Scripture…

“Commit everything you do to the Lord. Trust him, and he will help you” (Psalm 37:5 NLT).

“Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight” (Proverbs 3:5-6 NIV).

“If you want to know what God wants you to do, ask him, and he will gladly tell you, for he is always ready to give a bountiful supply of wisdom to all who ask him; he will not resent it” (James 1:5 TLB).

With these things in mind, we can make a practical (albeit difficult) application. Since this passage tells us that the just shall live by faith, we should not be surprised if God permits us to enter a life circumstance (or many life circumstances) that requires us to exercise it. Therefore, we should recognize that God has an ultimate purpose behind the challenges and difficulties He allows us to experience and will ultimately bring something beneficial from them.

(1) The Righteous shall live by faith (2014, January 10). Ligonier Ministries. https://learn.ligonier.org/devotionals/righteous-shall-live-faith

XXXV

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness” (Romans 1:18).

The late Dr. J. Vernon McGee was a longtime pastoral minister and host of the “Thru the Bible” radio program. Shortly after he relocated to California in the United States, McGee was asked how he liked his new pastoral position. “It’s wonderful. I enjoy it, but there is something strange out here…” he replied. “I can teach the Book of Revelation in my church, and it will fill up on Wednesday nights. But if I teach the Epistle to the Romans, I empty the church.” ₍₁₎

J. Vernon McGee may have had our text from Romans 1:18 in mind when he made that observation, for this passage marks our entry into a profoundly challenging portion of Scripture. From this point forward and continuing into chapter three, Paul the Apostle will lay out the justification for God’s indictment of this world. Much like a courtroom attorney, he will begin by presenting several pieces of evidence to support that indictment.

The first exhibit in that line of evidence involves the human inclination to suppress what we know of God’s existence (verses eighteen and nineteen). The next exhibit will probe humanity’s deliberate rejection of the forms of revelation that God makes available to us (verses nineteen and twenty). Finally, Paul will close this chapter with a long list of examples that document humanity’s preference to think and act in ways that dishonor its Creator (verses twenty-one to thirty-two).

Paul’s opening argument begins here in verse eighteen with a reference to “the wrath of God” that “is revealed from heaven.” There are two ways we can view this reference to God’s wrath. First, we can view the wrath of God as something that is rehabilitative in nature. From this perspective, God’s wrath serves to persuade and encourage us to refrain from harmful actions. Much like a scalpel in the hands of a skilled surgeon, God’s wrath is often painful, but highly effective in healing those who demonstrate the need for such procedures.

A second (and more difficult) option is to view the wrath of God as a punitive response. This involves a sentence or penalty incurred by those who defiantly refuse to permit the truth of God’s Word to influence their behavior. For example, there are undoubtedly many who know what they should do in a given situation but spurn the opportunity to act on what they know. In such instances, we might view the wrath of God as a disciplinary sentence that is imposed upon those who persistently refuse to do what they know is right.

(1) J. Vernon McGee, Thru The Bible with J. Vernon McGee, “Revelation 10:8-11” Copyright 1981 by J. Vernon McGee

XXXVI

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness” (Romans 1:18 NET).

Our survey of this important passage continues with a look at this reference to “wrath.” A fresh perspective on this text may prove beneficial, for it is often easy to view the concept of “God’s wrath” through the lens of human anger.

For instance, God does not express His wrath in an uncontrolled eruption of rage like the furious response of a motorist to a roadway incident. Nor is the wrath of God emotionally unstable or erratic like some expressions of human anger. God’s wrath is also more than just a mere expression of annoyance or resentment. Instead, the wrath of God represents a justified response to the presence of ungodliness and unrighteousness.

One source offers a definition of the word “wrath” in the context of Romans 1:18…

“The New Testament word for ‘wrath’ is orge. It carries the meaning of ‘strong desire,’ ‘violent passion,’ and ‘ire’ (see Eph. 2:3; Col. 3:6; 1 Thess. 5:9; Rev. 6:16). As applied to God, wrath means His anger at and hatred of sin, His righteous indignation at all evil, and His jealous execution of judgment on unrighteousness. However, wrath, while rooted in God’s essential nature as just, is not an attribute, but an act that flows from His unchanging righteousness.” ₍₁₎

It may be easier to understand God’s wrath if we think back to His creative efforts as recorded in the Biblical book of Genesis. For example, God characterized His creation as “very good” prior to the introduction of sin into the world (Genesis 1:31). However, the advent of sin brought ungodliness, unrighteousness, and a host of other inappropriate attitudes and behaviors. As a result, God’s creation was no longer “very good.” If we could place ourselves in God’s position and reflect on how we might feel if others destroyed a creation of our own in that manner, we might find it easier to empathize with this response.

Finally, another commentary draws our attention to the legitimacy of God’s wrath…

“…we must remember that God’s anger is not without justification. As Paul says in Romans 1, God’s anger is directed against the unrighteousness and ungodliness of men. He is not becoming angry over nothing; He is not overreacting. He is not simply being touchy or flying off the handle for no real reason. Rather, He is responding to real evil.

Being holy in all His being, He cannot react any other way to evil—anger against sin is the proper response for Him. Therefore, God’s anger is known as righteous anger. Though He is patient and gracious, He does grow angry over implacable unrighteousness, and He is justified in doing so.” ₍₂₎

(1) Geisler, N. L. (2003). Systematic Theology: God/Creation. Bethany House Publishers. [p.397]

(2) God’s furious anger. (n.d.). https://tabletalkmagazine.com/daily-study/2003/06/gods-furious-anger-3/

XXXVII

“The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness” (Romans 1:18 NIV).

Paul the Apostle paints a compelling word-picture that enriches our appreciation for the ideas he presents in this passage. For example, notice that God’s wrath emanates from His very dwelling place, for it is “…being revealed from heaven against all the godlessness and wickedness.” And lest we fall into the mistaken notion that such judgment is reserved for the distant future, we are told that God’s wrath “is being revealed” even today. Psalm 7:11 offers a counterpart to this idea when it tells us, “God is a just judge, And God is angry with the wicked every day.”

That brings us to this reference to “godlessness,” a term that means “without reverence for God.” A godless person is someone who lives as if God did not exist, or exhibits irreverence for Him in thought, word, or deed. Much like a warning lamp that signals the presence of a fault condition, godlessness signals a defect in one’s vertical relationship with his or her Creator.

Of course, this attribute is not the sole property of those who explicitly reject their Creator. For instance, there are many who choose to live as “practical atheists.” This phrase describes those who acknowledge the existence of a god in theory, but show little evidence of that acknowledgment in their daily lives. In pragmatic terms, there is a substantial difference between the abstract concept of a higher power or a superior being, and the God of the Scriptures.

You see, it is one thing to affirm the existence of an idealistic god who makes no demands upon one’s life. Such a “god” can assume any form we like and asks nothing more of us than whatever we are already willing to offer. It also liberates us from the prospect of a potentially uncomfortable assessment of our lives in the hereafter. However, it is quite another matter to affirm the existence of a God who holds His human creation accountable for every thought, word, and deed.

If our concept of “god” is built upon something other than the God who is revealed to us in the Biblical Scriptures, then we are undoubtedly preparing ourselves for a future we do not expect. God has always been who He said He is, but He may not be who we say He is if our image of Him is not based on the God who is revealed to us in the Scriptures.

Image Attribution: PickPik

XXXVIII

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth” (Romans 1:18 ESV).

The next characteristic that elicits the wrath of God is unrighteousness. “Unrighteousness” is a wide-ranging term that encompasses various forms of injustice, inappropriate conduct, or violations of the law. ₍₁₎ Synonymous terms for unrighteousness include words such as iniquity, falsehood, deceitfulness, wickedness and/or wrongdoing. ₍₂₎ With these things in mind, we can say that “unrighteousness” is associated with an array of inappropriate attitudes and behaviors.

On a personal level, unrighteousness refers to what you are, while ungodliness refers to who you are. To put it another way, ungodliness is primarily internal, while unrighteousness is primarily external. This order makes logical sense, for an ungodly person is sure to express that characteristic through his or her unrighteous interactions with others.

Unrighteousness is certain to follow ungodliness for another good reason. Once our vertical relationship with God is damaged or marred, it will surely impact our horizontal relationship with others. One commentator discusses that dynamic in greater detail…

“Scholars with keen insight tell us this relates to the fact that the Ten Commandments were given on two tablets. The first tablet listed four commandments that governed man’s relationship with God. There were six commandments on the second tablet that governed man’s relationship with his fellow man… when Paul references the ‘ungodliness of men,’ he is referring to the violation of the first four commandments. In other words, when man violates the first four commandments he is guilty of ungodliness…

Since the six commandments on the second tablet govern the relationships of God’s people, when Paul references ‘unrighteousness,’ he is addressing the violation of the six commandments that are on the second tablet. When the people of God fail to do what is right in their relationships, they are guilty of unrighteousness.” ₍₃₎

Finally, ungodliness and unrighteousness lead us to violate what Jesus identified as the two greatest commandments…

“And one of them, an expert in the law, asked a question to test him: ‘Teacher, which command in the law is the greatest?’ He said to him, ‘Love the Lord your God with all your heart, with all your soul, and with all your mind. This is the greatest and most important command. The second is like it: Love your neighbor as yourself. All the Law and the Prophets depend on these two commands’” (Matthew 22:35-40 CSB).

So, ungodliness is related to one’s failure to “Love the Lord your God with all your heart, with all your soul, and with all your mind.” Unrighteousness is related to one’s failure to “love your neighbor as yourself .” These characteristics also lead to an additional response that we’ll examine next.

(1) See G93 – adikia – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g93/kjv/mgnt/0-1/

(2) adikia. (n.d.). billmounce.com. https://www.billmounce.com/greek-dictionary/adikia

(2) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pg.17-18] https://mbc.icm.org/

XXXIX

“But God shows His anger from heaven against all sinful, wicked people who suppress the truth by their wickedness” (Romans 1:18 NLT).

Romans 1:18 identifies three elements that provoke God’s wrath: the ungodliness and unrighteousness of human beings who suppress the truth. We have already considered two of those elements, and now it is time to move to the third item in this trilogy: those who “suppress the truth.”

The word “suppress” refers to the act of holding something down. A common analogy for understanding this word is that of a sailor who is determined to pilot his or her boat against a strong current of water. To accomplish this, the sailor must work to “suppress” or counteract the natural flow of water by forcing the rudder to take the boat in the direction he or she wishes to go instead of the direction of the current.

We can also draw a comparison between “the truth” as mentioned in this passage and the current of water in our illustration. In the context of Romans 1:18, “the truth” refers to what we can know about the reality of God’s existence. When the truth of God’s reality begins to press upon us, many respond with an attempt to suppress it, much like a ship that seeks to navigate against the current.

We’ll consider this reference to truth at greater length in our next study. But before we approach that topic, we should note that the act of suppressing the truth reflects an attitude of wickedness (Phillips), injustice (CEB), or unrighteousness (ESV) according to our text. In other words, there is a specific (and ungodly) mindset that serves as the driving force behind that response.

One source illustrates this idea with a memorable word-picture: “Truth… is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and ‘hold it down in unrighteousness.’” ₍₁₎ Another commentator offers a straightforward explanation that characterizes the mindset behind that response….

“Romans 1:18 informs us about man’s spiritual condition in relation to the truth we are trying to proclaim. Here, Paul makes it clear that our hearers don’t have an information problem; they have a sin problem. Of course, ignorance figures into the equation. However, at a fundamental level, ignorance is not their issue. They ‘suppress the truth’ in their unrighteousness.” ₍₂₎

Romans chapter one will go on to explain how God communicates this truth regarding His existence (and why many attempt to suppress it) over the course of the next few verses.

Image Attribution: Photo by iSAW Company: https://www.pexels.com/photo/photo-of-speed-boat-on-sea-3274984/

(1) A.T. Robertson: Word Pictures in the New Testament – Christian Classics Ethereal Library. (n.d.). [Rom. 1:18] https://ccel.org/ccel/robertson_at/word/word.ix.i.html

(2) Baucham, V., Jr. (2015). Expository Apologetics: Answering Objections with the Power of the Word. Wheaton, IL: Crossway. [p. 19]

XL

“For God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth” (Romans 1:18 HCSB).

Why would human beings attempt to suppress the truth, as we’re told here in Romans 1:18? We can address that question with another question: what is the essential, foundational truth that is inherent to any human being? Well, the foundational truth about any member of the human race is that he or she exists. While there may be many things that are true about someone, the primary, fundamental truth about any human being is that he or she is.

With this in mind, we can ask a follow-up question: “What is ‘the truth’ about God?” The answer to that question is the same as it is for anyone else: God exists, or He “is.” To illustrate this concept, we can refer to an exchange between God and Moses, the famous Old Testament leader…

“Moses said to God, ‘Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?’ God said to Moses, ‘I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:13-14 NIV).

This reference to “I AM” is important, for it identifies God as a self-existent, eternal Being. However, God’s existence differs from that of every human person, for there was never a time when God did not exist. As the uncreated, eternal, first cause of every finite thing there is, only God alone can say, “I AM.”

This reality has led to many creative forms of suppression among those who are uncomfortable with the reality of God’s existence. For instance, the term “Mother Nature” is a common way of referring to creation in a manner that eliminates the idea of a Creator. We might also refer to “luck,” “fate,” “chance,” or “karma” in an effort to camouflage or dismiss any consideration of God and His sovereignty over the affairs of life.

Of course, some may challenge these assertions with the following objection: “We don’t know God exists. Therefore, we are incapable of suppressing that purported truth.” The Apostle Paul dismisses that objection in the following verse from our text: “What can be known about God is clear to them because he has made it clear to them” (Romans 1:19 GW).

Here begins a portion of the book of Romans that features one of the most penetrating assessments of the human condition in all Scripture. We’ll begin our consideration of those verses next.

Image Attribution: kai Stachowiak (publicdomainpictures.net): https://www.needpix.com/photo/1496113/

XLI

“because what may be known of God is manifest in them, for God has shown it to them” (Romans 1:19).

We can always learn something about a person from the presence of his or her work. At a minimum, we can know that someone lived to create that work, even if he or she remains unseen. For instance, we might associate a high-quality piece of handiwork with the efforts of a skilled craftsman. In a similar manner, sculptures imply sculptors, paintings imply painters, and buildings imply builders.

Just as we can tell the existence of a worker by the presence of his or her work, the world we inhabit also demonstrates the presence of a divine architect. We can associate that architectural evidence with a philosophical assertion known as the teleological argument for God’s existence,. The word “telos” means “end” or “purpose,” and the teleological argument can be stated in three points…

1.) A design implies a designer.
2.) Creation shows evidence of design.
3.) Therefore, there is evidence of a Designer of creation.

The teleological argument says that Creation offers a kind of window through which we can see the reality of God’s existence. In other words, “…what is known about God should be plain to them because God made it plain to them” through the existence of His work. One source expands upon this idea with a readily understandable example…

“…when a rockhound sees small round rocks in a stream, it doesn’t surprise him because natural erosion rounds them that way. But when he finds an arrowhead he realizes that some intelligent being has deliberately altered the natural form of the rock. He sees complexity here that cannot be explained by natural forces. Now the design that we are talking about in this argument is complex design, not simple patterns; the more complex that design is, the greater the intelligence required to produce it…

The design we see in the universe is complex. The universe is a very intricate system of forces that work together for the mutual benefit of the whole. Life is a very complex development. A single DNA molecule, the building block of all life, carries the same amount of information as one volume of an encyclopedia. No one seeing an encyclopedia lying in the forest would hesitate to think that it had an intelligent cause; so when we find a living creature composed of millions of DNA-based cells, we ought to assume that it likewise has an intelligent cause.” ₍₁₎

Image Attribution: Burst , CC0 1.0 Universal, via NegativeSpace.co

(1) Geisler, N. L., & Brooks, R. M. (1990). When Skeptics Ask (p. 21). Victor Books.

XLII

“For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse” (Romans 1:20).

Our text from Romans 1:20 tells us that God has disclosed the reality of His existence to humanity. One way God communicates that reality is through general revelation, or the natural world around us. A good working definition of general (or natural) revelation might be this: “The knowledge of God’s existence that comes through creation to every member of the human family.”

General revelation is “general” for two reasons:

(1) It is general in content.
(2) It is revealed to a general audience.

For instance, the visible world is like a mirror that reflects the existence and power of its Creator. The natural world offers a means of verifying God’s reality and a way to understand some of His attributes. Anyone with the gift of sight may enter the theater of nature and observe the glory of God through creation. That theater encompasses the world we inhabit along with the observable universe.

At a minimum, the natural world makes the following declaration: if a finite universe exists, then something other than itself must have caused it. This causal relationship requires that a “Beginner” of the universe must exist by necessity. In other words, we can’t have a creation without a Creator. The natural world also tells us that this Beginner must possess certain attributes such as power, intelligence, and wisdom.

While countless individuals have neither seen a Bible nor heard the Word of God, they have been immersed in a natural theater where God reveals His divine presence. General revelation doesn’t tell us everything there is to know about God, but it does tell there is a Creator who is worthy of respect and honor. One scholar ties these elements together…

“Does this manifest revelation ‘get through’ to us and yield any knowledge of God? Paul does not leave us in doubt. He says this divine revelation is ‘seen’ and ‘understood.’ To see and understand something is to have some kind of knowledge about it…

God’s wrath is present, not because men fail to receive his natural revelation, but because, after receiving this knowledge, mankind fails to act appropriately… People reject the natural knowledge they have of God. This rejection, however, does not annihilate either the revelation or the knowledge itself. The sin of mankind is in refusing to acknowledge the knowledge they have. They act against the truth that God reveals and they clearly receive.” ₍₁₎

Image Attribution: JJ Harrison (https://www.jjharrison.com.au/), CC BY-SA 3.0, via Wikimedia Commons

(1) Sproul, R. C. (1997). Grace Unknown: The Heart of Reformed Theology. Grand Rapids: Baker Books

XLIII

“For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse” (Romans 1:20 ESV).

In addition to what we read here in Romans 1:19-20, the Old Testament book of Psalms addresses the subject of general revelation…

“The heavens declare the glory of God; the sky displays his handiwork. Day after day it speaks out; night after night it reveals his greatness. There is no actual speech or word, nor is its voice literally heard. Yet its voice echoes throughout the earth; its words carry to the distant horizon…” (Psalm 19:1-4 NET).

This portion of Scripture offers several pieces of information that relate to our text from the book of Romans…

• First, the stellar heavens showcase the magnificence of God and serve as a testament to His existence.
• Next, they serve as a continual witness. This revelation concerning God’s power and majesty literally takes place day and night and offers a constant reminder of His reality.
• Furthermore, this revelation extends to every corner of the earth. There are no geographic barriers to this form of God’s revelation.
• Finally, the language of God’s revelation in the natural realm is a universal language that anyone can understand.

We can illustrate this function of the celestial heavens with the image of a train that is traveling down a flat set of railroad tracks. The last car of our hypothetical train is moving because it is coupled to the car ahead of it. The same is true of every other railroad car in that sequence; the motion of each individual car is explained by the action of the car that precedes it.

However, that chain of causality ends when we reach the engine. The engine explains why the first car is moving and why the remaining cars are moving by extension. In our analogy, the engine serves as a “first cause,” or the ultimate reason why our train is proceeding from point A to point B.

In a similar manner, the heavens and earth are much like individual segments in a series of moving railroad cars. They each point to the definite existence of an “engine” or an explanatory cause, even if we cannot see that cause. Here in Psalm 19:1-4 and Romans 1:19-20, the existence of God and the reality of His creative work represents the “engine” that explains the presence of the stellar heavens and the world we inhabit.

Image Attribution: Karora, Public domain, via Wikimedia Commons

XLIV

“because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened” (Romans 1:21).

Our discussion of general revelation is important in light of what follows here in Romans 1:21. This portion of Scripture tells us that a single motivating factor underlies the denial of God’s existence as revealed in nature: people don’t acknowledge God because they are unwilling to do so. In other words, their rejection is volitional, not evidential.

While we may seek to insulate our decision to reject God’s existence with layers of justifications and/or rationalizations, the issue ultimately comes down to a matter of preference: we prefer to do what we wish rather than subject ourselves to God and His agenda for our lives. But if we decline to acknowledge the only One who is good, that leaves us with one alternative. The New Testament Gospel of John employs the metaphors of light and darkness to illustrate that alternative…

“This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil” (John 3:19 NIV).

For example, if we were to accept the premise that God does not exist, then we would no longer face an obligation to conduct ourselves in a manner that is acceptable to Him. However, there is a problem with that approach: it compels us to suppress the testimony of a creation that affirms God’s existence in order to live in a manner that presumes He doesn’t exist. This is what ultimately prompts us to “suppress the truth is unrighteousness” according to Romans 1:18.

Romans 1:21 thus alludes to a potentially uncomfortable truth for many: the acknowledgment of God carries an obligation to honor Him and give Him thanks. When faced with that obligation, some respond by taking the evidence of God’s existence as it is revealed in nature and placing that evidence in a box, so to speak. We subsequently place that box in a remote corner of our mental closet where we won’t have to think about it any further. Then we live out the remainder of our lives in the hope that everything will turn out for the best when we pass from this life.

In the meantime, we proceed to serve ourselves instead of God in whatever indulgences we desire (and can afford). Thus, the words of Romans 1:21 (and the following verses) come to pass: “…they became futile in their thinking, and their foolish hearts were darkened” (ESV).

XLV

“Yes, they knew God, but they wouldn’t worship Him as God or even give Him thanks. And they began to think up foolish ideas of what God was like. As a result, their minds became dark and confused” (Romans 1:21 NLT).

Romans 1:21 offers an incisive look at those “…who knew all the time that there is a God, yet they refused to acknowledge him as such, or to thank him for what he is or does” (Phillips). According to this passage, the problem isn’t a lack of awareness regarding God’s existence. The issue is that we refuse to acknowledge Him despite our awareness of His existence. That refusal leads to an attempt to redefine “god” in ways that align with our “dark and confused” speculations concerning Him.

One source explains the crux of the issue…

“…it should be observed that Paul does not say that natural persons cannot perceive truth about God, but that they do not receive (Gk. δεκομαι, ‘welcome’) it. Paul emphatically declares that the basic truths about God are ‘clearly seen’ (Rom. 1:20). The problem is not that unbelievers are not aware of God’s existence. They do not want to accept him because of the moral consequences this would have on their sinful lives.” ₍₁₎

That decision yields another unfortunate response: ingratitude. When a gracious, benevolent Creator “…makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:45), we would do well to respond with an attitude of thankfulness and appreciation. Instead, we’re told that such individuals “became futile in their thinking” (ESV).

“Futility” denotes something that is useless and devoid of purpose. This definition is important, for our text from Romans 1:21 reveals a concern that is far more significant than it seems. For instance, consider the thoughts and activities that fill our days. Think about the way we invest our time, talents, and capabilities in the various affairs of life. There are many ideologies, beliefs, and philosophies that allow us to indulge in the belief that we are pursuing “the important things in life.” But apart from a genuine relationship with God in Christ, those pursuits ultimately lead to futility.

No reasonable person should choose to live a life of futility. No rational individual should approach the twilight years of life with the realization that he or she has failed to produce anything of lasting significance. Yet Romans 1:21 tells us that a refusal to act on what we know about God ultimately leads to that end.

(1) “Objections to Apologetics” Geisler, N. L. 1999. Baker Encyclopedia of Christian Apologetics. Baker Reference library. Baker Books: Grand Rapids, Mich

XLVI

“Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man–and birds and four-footed animals and creeping things” (Romans 1:22-23).

The idea of “cause and effect” refers to an action, event, or decision that is followed by a related consequence. Here in the book of Romans, one such relationship is exemplified in those who choose to hold down or suppress the truth of God’s existence. That decision produces the effect described for us in Romans 1:21: “For even though they knew God, they did not honor him as God, or give thanks; but they became futile in their speculations, and their foolish heart was darkened” (NAS).

Once we begin by suppressing the truth of God’s existence, we proceed from a starting point that is fundamentally flawed. On the other hand, the Biblical book of Proverbs directs us to the right departure point for good decision-making: “… the reverence and fear of God are basic to all wisdom. Knowing God results in every other kind of understanding” ( Proverbs 9:10 TLB). Psalm 111:10 adds, “To obey the Lord is the fundamental principle for wise living; all who carry out his precepts acquire good moral insight…” (NET).

If we start with a flawed premise (like rejecting the truth of God’s existence that is revealed in the natural realm), then everything that flows from that premise is likely to be erroneous as well. That is the consequence of a mindset that is predicated on the assumption that God does not exist. It ultimately leads to the reasoning process described for us here in Romans 1:22: “Behind a facade of ‘wisdom’ they became just fools, fools who would exchange the glory of the eternal God for an imitation image…” (Phillips).

These inferences are important because every moral conviction finds its ultimate source in our beliefs concerning God. For instance, a person who believes in the existence of an all-powerful God who has created human beings in His image and holds us accountable for our actions is likely to make different moral choices than a person who doesn’t hold those beliefs. This is why our views on such matters are critically important, for the things we believe influence the choices we make.

If God does not occupy the highest position of worth in our lives, we are bound to replace Him with an inferior substitute. That decision also leads to another type of cause and effect relationship that Paul the Apostle will go on to describe in the following verse.

XLVII

“Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things” (Romans 1:22-23 ESV).

What mental image does the word “fool” elicit? In the original language of this passage, the word “fool” is moros, and serves as the precursor to our contemporary term “moron.” This word typically describes someone who is lacking in wisdom, understanding, good judgment, or common sense. The Old Testament book of Psalms offers another definition of this word that relates to our text from Romans 1:22-23: “The fool has said in his heart, ‘There is no God…'” (Psalm 14:1).

Those who seek to navigate through life without the acknowledgment of God are those who are charting a foolish course. One source builds upon this concept with the following observations…

“The New International Theological Dictionary of New Testament Theology adds, ‘Moros means foolish, stupid and, like moria, foolishness denotes inappropriate behavior, thought or speech, both of single lapses of sense as well as in the sense of a permanent attribute.’ In other words, people who claim to be wise apart from God are not just acting foolishly in the moment; they are demonstrating the lifestyle and worldview they have adopted, and the impact thereof.

The idea behind the word moros is that there is ‘a power which dominates man.’ His foolishness is beyond his comprehension or control. He acts foolishly, but believes that his foolishness is wisdom.” ₍₁₎

Another commentator shares some additional insights concerning the fool described in this passage…

“Instead of looking out to God, he looked into himself. He involved himself in vain speculations and thought he was wise, while all the time he was a fool. Why? He was a fool because he made his ideas, his opinions, his speculations the standard and the law of life, instead of the will of God. The sinner’s folly consisted in making ‘man the master of things.’ He found his standards in his own opinions and not in the laws of God. He lived in a self-centred instead of a God-centred universe. Instead of walking looking out to God he walked looking into himself, and, like any man who does not look where he is going, he fell.” ₍₂₎

Of course, it is reasonable to expect that foolish individuals will eventually engage in foolish actions. If we choose to reject the one true God, we must then replace Him with an inferior substitute as the object of highest worth in our lives. Our author will provide us with some examples of those inferior substitutes in the following verse.

Image Attribution: Johann Georg Rauch, Public domain, via Wikimedia Commons

(1) Baucham, V., Jr. (2015). Expository Apologetics: Answering Objections with the Power of the Word. Wheaton, IL: Crossway. Page 27.

(2) Romans 1 – Barclay’s Daily Study Bible (n.d.). StudyLight.org. https://www.studylight.org/commentaries/eng/dsb/romans-1.html

XLVIII

“Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles” (Romans 1:22-23 NET).

This passage speaks of an exchange that takes place with those who choose to reject the existence of God. This concept should be familiar to virtually everyone, for we frequently engage in various types of exchanges each day. Perhaps the most common example is the person who is seeking to purchase an item from a merchant. To do so, the buyer must exchange money (or another commodity) in order to complete the sale.

A wise consumer aims to secure a “good buy” by acquiring an item with a value that meets or exceeds its purchase price. However, let’s consider the exchange that takes place here in Romans 1:22-23. In this transaction, a priceless treasure (God) is exchanged for a inferior imitation (a human-like image or a representative of the animal kingdom). Today, we might add other commodities (like financial wealth or material possessions) to that list of substitutes.

However, this decision involves more than just a bad deal. A good consumer might recover from a bad purchase, but foolishness will undoubtedly manifest itself in many different areas of life. Unfortunately, a decision to exchange “…the glory and majesty and excellence of the immortal God” (AMP) offers an excellent starting point for a variety of foolish choices.

From ancient mythologies that remade God in man’s image, to modern-day idolatries that replace God at the top of life’s priority scale with social status, power, influence, or other types of acquisitions, humanity has consistently attempted to reconcile its rejection of God by substituting Him with something else. In fact, we can trace the origin of such behaviors all the way back to Garden of Eden.

As the following source observes, “One of Paul’s primary points in Romans 1:22–25 is that there is no such thing as religious neutrality within the hearts and minds of human beings. When people reject the one true God, they do not stop worshiping; rather, they direct their religious affections elsewhere. Only the term foolishness can describe this redirection of devotion.” ₍₁₎

So, those who embrace such practices reveal their foolishness. They also violate the very first of the Ten Commandments…

“You shall have no other gods before me. You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them” (Exodus 20:3-5 NIV).

Image Attribution : Exchange by Nick Youngson CC BY-SA 3.0 Alpha Stock Images via The Blue Diamond Gallery

(1) Worshiping the Creature (2014, January 20). Ligonier Ministries. https://learn.ligonier.org/devotionals/worshiping-creature

XLIX

“Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves” (Romans 1:24).

Thus far in Romans chapter one, Paul the Apostle has established several links that unite an attitude or behavior with an associated consequence. For example, God expresses His wrath against those who choose to suppress the truth in unrighteousness (verse eighteen). In addition, those who reject the existence of God are without excuse since His attributes are clearly seen in the created realm (verses nineteen and twenty).

In verse twenty-one, Paul explained that a refusal to acknowledge God leads to futility. Finally, those who professed to be wise ultimately exchanged the glory of the incorruptible God for images of His creation. In doing so, they became fools (verses twenty-two and twenty-three). Here now in verse twenty-four, our author introduces another related consequence: God responds to those who take such actions by “giving them up” to their preferences.

This act of “giving them up” communicates the idea of someone who is surrendered into one’s power or use. ₍₁₎ When people habitually reject and dishonor God, He may opt to withdraw from them and permit them to dishonor themselves. This is a form of judgment in itself; God delivers them over (the judicial decision) to the degrading and shameful desires of their hearts (the corresponding sentence). In one sense, it is almost as if God says to the unrighteous, “If that’s the way you want it to be, I’m going to let you do what you want.”

So, the decision to reject God did not lead these individuals to become more virtuous or honorable human beings. On the contrary, that decision led to dishonor and a multitude of destructive behaviors that our author will catalog in the closing verses of this chapter. God did not initiate that chain of events but “steps aside” to permit the unrighteous to follow the path they have chosen…

“Paul clearly portrays the inevitable downward spiral into sin. First, people reject God; next, they make up their own ideas of what a god should be and do; then they fall into every kind of wickedness: greed, hate, envy, murder, quarreling, deception, malicious behavior, and gossip. Finally, they grow to hate God and encourage others to do so. God does not cause this steady progression toward evil. Rather, when people reject him, he allows them to live as they choose. God gives them over to or permits them to experience the natural consequences of their sin.” ₍₂₎

(1) G3860 – paradidomi – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g3860/kjv/tr/0-1/

(2) Life Application Study Bible [Romans 1:21-32] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

L

“Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen” (Romans 1:24-25).

Romans 1:24 identifies the correlation that exists between one’s beliefs and the consequences that flow from those beliefs. If we could visualize that progression in the form of a flowchart, we might do so in the following manner…

This progression exists because people generally act on what they believe unless something prevents them from doing so. If God elects to remove His restraints from those who choose to reject Him and subsequently delivers them over to “…the lusts of their own hearts” (Romans 1:24 KJV), then He no longer shields them from the impact of their choices. As we’ll see, that progression leads to an array of negative consequences once those restraints are removed.

The word “lust” that appears here in Romans 1:24 identifies a craving, urge, or longing for something forbidden. ₍₁₎ Lust often accompanies a range of inappropriate behaviors, including selfishness, immorality, and malicious conduct (see Colossians 3:5-9). We should also notice that the word “exchange” appears once again in Romans 1:25: “…[they] exchanged the truth of God for the lie.” We might understand this reference to “the lie” in the context of those who “suppress the truth” concerning God’s existence (Romans 1:18).

A person who wishes to have nothing to do with his or her Creator must replace Him at the top of life’s priority scale with something else. That “something else” might be a person, an idea, an object, or anything that someone loves, respects, or fears the most. That’s the exchange that takes place here in this passage. It involves substituting “the lie” (in whatever form it takes) for “the truth” concerning God. This “lie exchange” thus occurs whenever someone replaces God with anything that takes His place.

It is one thing to deny the existence of God, but it is another matter to add insult to that denial by worshiping a member of His created realm. Another source adds the following insight…

“All through history foolish men have attempted to bring God down to their level, portraying Him in various images and worshiping created things rather than the Creator. It’s a direct violation of the first two of the Ten Commandments (Exodus 20:1–5). Their minds rejected the proof they had of the divine nature, so, as a just punishment, God abandoned them to minds incapable of grasping the truth (Romans 1:19–20).” ₍₂₎

(1) G1939 – epithymia – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g1939/kjv/tr/0-1/

(2) GotQuestions.org. (2024, November 7). What does it mean that “God gave them over” in Romans 1:24–28? https://www.gotquestions.org/God-gave-them-over.html

LI

“who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen” (Romans 1:25).

In considering this passage, the great 17th century commentator Matthew Henry once remarked, “It was the greatest honour God did to man that he made man in the image of God; but it is the greatest dishonour man has done to God that he has made God in the image of man.” ₍₁₎ This portion of Scripture thus depicts a form of idolatry without ever resorting to the use of that word.

Idolatry occurs when someone worships some aspect of creation instead of the One who brought creation into existence. We can define an “idol” as anything that supplants God in the hierarchy of our lives. Whenever someone chooses to prioritize anything above God, that “something” (whatever it is) effectively becomes an idol.

That alternative doesn’t need to incorporate a spiritual idea or belief. Instead, it may reflect an opinion, an ideology, or a deeply held conviction that shapes the direction of our lives. Of course, some might object to Romans 1:25 and its use of the words “worshiped” and “served“ in this context. Since most people in this century do not practice the ancient pagan custom of bowing before a crafted image, we might be under the impression that we do not engage in such idolatrous behavior.

But when we speak of idolatry (ancient or modern), we are essentially referring to a matter of priorities. For instance, let’s take the case of an individual who prioritizes some aspect of his or her life above everything else,  including God. A person who does so is someone who is just as guilty of idolatry as the person who bowed before a carved image in the Old Testament era. To borrow a portion of our text from Romans 1:25, each of these individuals exchanges the creature for the Creator, for each relinquishes God’s rightful place in their lives to something else. The same is true of anything that takes God’s place in our lives.

Such practices are an affront to a Creator who merits our love and reverence, not our contempt. As Jesus Himself once said, “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other…” (Matthew 6:24 NIV). Thus, “…religious honor cannot be given to a creature, without taking it away, in a disgraceful and sacrilegious manner, from God.” ₍₂₎

(1) Verses 19–32 – Matthew Henry’s commentary – Bible Gateway. (n.d.). https://www.biblegateway.com/resources/matthew-henry/Rom.1.19-Rom.1.32

(2) John Calvin: Commentary on Romans – Christian Classics Ethereal Library. (n.d.). https://www.ccel.org/ccel/calvin/calcom38.v.vii.html#:~:text=John%20Calvin:%20Commentary%20on%20Romans%20%2D%20Christian%20Classics%20Ethereal%20Library via Worshiping the Creature (2014, January 20). Ligonier Ministries. https://learn.ligonier.org/devotionals/worshiping-creature

LII

“For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature” (Romans 1:26).

Whenever we remove God from the position of highest priority in life, the resulting consequences will inevitably permeate every aspect of our lives. To illustrate that reality, Paul the Apostle turns to the impact of that decision in the realm of sexual expression. From a physiological perspective, male and female anatomies are naturally designed for physical compatibility. But when we are untethered from an acknowledgment of God and His blueprint for human relationships, we may choose to express our natural physical desires in ways that go beyond that natural design.

“Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due” (Romans 1:27).

We can begin our consideration of these verses with a look at God’s intent for intimate relationships. That discussion begins with the first two members of the human family…

“Then the Lord God formed a woman from the rib that he had taken from the man. He brought her to the man. The man said, ‘This is now bone of my bones and flesh of my flesh. She will be named woman because she was taken from man.’ That is why a man will leave his father and mother and will be united with his wife, and they will become one flesh” (Genesis 2:22-24).

While many dismiss this portion of Scripture as nothing more than a fantasy, myth, or legend, Jesus accepted the historic truth of this account (Matthew 19:4-6). Therefore, we can make use of this passage to inform our discussion of this topic based on His authority.

Our text from Genesis chapter two identifies God’s intent for human sexual expression: one man and one woman. If God instilled a different orientation within some members of His human creation, it would conflict with the precedent He set forth here in the book of Genesis.

Nevertheless, proponents of same-sex relationships may seek to validate that position by highlighting the natural attraction that frequently exists between such couples. While this argument seems valid, it’s important to remember that “natural” doesn’t always mean permissible or right. In fact, a natural inclination that “feels right” may be far removed from God’s intent for humanity. For example, a heterosexual person might naturally feel a desire to engage in multiple physical relationships with the opposite sex. However, the Scriptures condemn such conduct as well.

LIII

“Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due” (Romans 1:27).

The Biblical account of creation defines God’s design for marriage as a formal, monogamous union between one genetic male and one genetic female (see Genesis 2:22). That design thus excludes premarital, extramarital, polygamous, polyamorous, or same-sex relationships as appropriate venues for human sexual expression. In addition to what we read here in Romans 1:26-27, the Scriptures offer several admonitions regarding these types of relationships and other such behaviors (see Leviticus 18:20, Hebrews 13:4, 1 Corinthians 6:9-10, Ephesians 5:3, 1 Thessalonians 4:3-5, 1 Timothy 1:9-10, and Revelation 21:8 for some examples).

Much like the prohibition regarding heterosexual adultery, the Biblical prohibition concerning same-sex relationships originates in the Old Testament book of Leviticus: “If a man has sexual relations with a man as one does with a woman, both of them have done what is detestable. They are to be put to death; their blood will be on their own heads” (20:13 NIV). As we’re told in the 1 Corinthians 6:9-10 passage linked above, those whose lives are characterized by such conduct will not inherit the kingdom of God.

It is also worth noting that homosexual engagements were common among certain segments of first-century Roman society, thus reflecting a trend seen among many 21st-century cultures as well. In fact, multiple sources report that at least a dozen of the first fifteen Roman emperors were involved in homosexual or bisexual relationships, including Nero, most notably.

With this in mind, we can say that this portion of Romans probably faced widespread condemnation outside the Christian community when it first appeared, particularly in a city that served as the preeminent center of Roman power and authority. At a minimum, this message certainly would have met with some degree of cultural resistance, as is often the case today.

Finally, we should note that homosexuality is one among many practices that appear in closing verses of Romans chapter one. As one commentator observes, “Christians err when they excuse homosexuality, and deny that it is sin. But they also err just as badly when they single it out as a sin God is uniquely angry with.” ₍₁₎ Another source offers the following insight: “Human sexuality is a much larger concept than sexual behaviour. It’s focus falls more on what people are than on what they do.”₍₂₎ In the case of same-sex relationships, this preference reflects an internal mindset that is contrary to God’s intent for His creation.

(1) David Guzik, 1 Corinthians 6 – Lawsuits and Loose Living [4. (8-11)] https://enduringword.com/commentary/1-corinthians-6/

(2) Ferguson, S. B., Packer, J. I., & Wright, D. F. (1988). New Dictionary of Theology. IVP Academic. pg. 637

LIV

“And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting” (Romans 1:28).

Having examined the root cause of humanity’s rebellion against its Creator, Paul the Apostle now turns to a consequence of that decision here in Romans 1:28: divine abandonment. This response is perhaps best articulated in the Living Bible paraphrase of this passage: “…God gave them up to doing everything their evil minds could think of” (TLB).

One author makes a pointed observation regarding this verse that we may condense and summarize as follows: “There are many that have God in their knowledge but they do not retain Him there because it thwarts their lusts, they do not like it. There is a difference between the knowledge and acknowledgement of God; the pagans knew God, but would not acknowledge Him.” ₍₁₎

This underscores the element of personal responsibility assumed by those who “…did not think it worthwhile to acknowledge God” (CSB). Since these individuals did not find value in the knowledge of God they already had, He permitted them to experience the natural consequences that flowed from that decision. Several other commentators offer brief (yet perceptive), insights regarding this passage that are well worth our attention…

“People reject the natural knowledge they have of God. This rejection, however, does not annihilate either the revelation or the knowledge itself. The sin of mankind is in refusing to acknowledge the knowledge they have. They act against the truth that God reveals and they clearly receive. ₍₂₎

“The human race put God to the test for the purpose of approving Him should He meet the specifications which it laid down for a God who would be to its liking, and finding that He did not meet those specifications, it refused to approve Him as the God to be worshipped, or have Him in its knowledge.” ₍₃₎

“Truth would enter human hearts from God’s work in nature and from conscience, yet men pull down the blind and close the curtain. It is not that they do not know, but that they refuse to have God in their knowledge. They shun the thought of God, Psa_10:4.” ₍₄₎

“…for the third time in almost as many verses, the apostle records that God gave them up (or over) to what they wanted all along. When He did so, the results were disastrous.” ₍₅₎

Paul will go on to identify several of the shameful exits along this road away from God over the last few verses of this chapter.

(1) Condensed and adapted from Verses 19–32 – Matthew Henry’s commentary – Bible Gateway. (n.d.). https://www.biblegateway.com/resources/matthew-henry/Rom.1.19-Rom.1.32
(2) Sproul, R. C. (1997). Grace Unknown: The Heart of Reformed Theology. Baker Publishing Group.
(3) Kenneth S. Wuest, Word Studies in the Greek New Testament (note on Romans 1:28) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.
(4) Meyer, Frederick Brotherton. “Commentary on Romans 1“. “F. B. Meyer’s ‘Through the Bible’ Commentary“. https://www.studylight.org/commentaries/eng/fbm/romans-1.html. 1914.
(5) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2211.

LV

“being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers” (Romans 1:29).

“The judgment of man upon God was the judgment that God was not worthy of human consideration. The error of the human mind does not proceed from a mere logical miscalculation. It was not an error flowing out of logical reasoning, but a deliberate evaluation of the worth of the knowledge of God. The error of the pagan is not accidental, but clearly deliberate. The ‘not seeing fit’ is an obstinate refusal to acknowledge that which is manifestly true.” ₍₁₎

Romans 1:29 begins a partial list of consequences that arise from an implicit or explicit rejection of God. That list characterizes those cultures and individuals who do “…not like to retain God in their knowledge” (Romans 1:28). The Apostle Paul offered similar “vice lists” in several of his Biblical epistles, but the catalog given to us here in Romans 1:29-31 is the most extensive (see 1 Corinthians 5:11; 6:9-11; 2 Corinthians 12:20-21; Galatians 5:19-21; Ephesians 4:31; 5:3-4; and Colossians 3:5-9).

That decision inevitably leads to the following list of negative effects…

• Unrighteousness. As mentioned earlier, “unrighteousness” is a wide-ranging term that encompasses various forms of injustice, inappropriate conduct, or violations of the law.
• Sexual immorality. In the original language of this passage, the phrase “sexual immorality” is derived from the word porneia. This word serves as the basis for our modern-day term “pornography.” It encompasses any type of physical relationship that occurs outside of a Biblically sanctioned marriage partnership. Jesus also expanded that definition to include internal expressions of sexual immorality as well (Matthew 5:27-28).
• Wickedness. Synonyms for wickedness include depravity, iniquity, and malice ₍₂₎
• Covetousness. This word envelopes a wide variety of inappropriate desires. It refers to a greedy aspiration to obtain more of something we already possess. It may also characterize a desire to possess something (or someone) that belongs to someone else. This word is thus used to identify one who craves more, especially what belongs to others.
• Maliciousness. “Maliciousness” involves a desire to harm others or see others suffer. It also pertains to an act that intends to bring injury to someone else.
• Envy involves a sense of discontent or resentment when others are blessed or successful. One source associates “envy” with “…the feeling of displeasure produced by witnessing or hearing of the advantage or prosperity of others.” ₍₃₎ If an envious person cannot secure the qualities that others possess, he or she may seek to belittle or ridicule such things.

We’ll continue with our survey of this list of characteristics next.

(1) Sproul, R. C. (1988). If there’s a God, why are there atheists? Tyndale House Pub.
(2) G4189 – poneria – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g4189/kjv/tr/0-1/
(3) G5355 – phthonos Vine’s Complete Expository Dictionary of Old and New Testament Words, © 1984, 1996, Thomas Nelson, Inc.

LVI

“They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips” (Romans 1:29 NET).

The next attribute given to us in Romans 1:29 is the horrific act of murder. One reference defines murder as “the unlawful killing of a human being with malice.” ₍₁₎ Although that definition appears straightforward, the act of murder takes many forms.

For example, “premeditated murder” refers to a killing that is planned in advance. That offense is generally classified as first-degree criminal homicide in the United States. Another type of murder is manslaughter. This describes a form of homicide that occurs when someone kills another person without prior intent.

Manslaughter is typically divided into two subcategories. The first is voluntary manslaughter (a death that occurs “in the heat of the moment” or when someone seeks to injure, but not kill someone). The second is involuntary manslaughter (or an unintentional death that results from criminal negligence or recklessness).

We should also note that “killing” does not always constitute murder, for there may be reasonable grounds that justify the act of taking another person’s life. Those grounds might include a judicially sanctioned execution (also known as capital punishment), an act of self-defense, or a circumstance where a soldier engages in lethal force against an enemy during an armed conflict.

With these things in mind, we can say murder is a crime that violates the sixth commandment and shows a callous disregard for human life. Furthermore, an act of murder demonstrates contempt for God, for it involves a lawless act that ends the life of someone who is created in His image. Murder is also an attribute of Satan, our spiritual adversary. Consider Jesus’ characterization of Satan from the Gospel of John: “…He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him…” (John 8:44).

Finally, Jesus also expanded the definition of murder to include our internal thought life as well…

“You have heard that it was said to those of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment…” (Matthew 5:21-22, see also Mark 7:20-23).

To this, one source adds…

“You appeal to the sixth commandment, which forbids murder, and you feel good about this because you have never actually murdered anybody. But have you forgotten that God looks on the heart and judges by thoughts and wishes as well as by actions? Have you never been angry enough with somebody to want to murder that person? Jesus said on one occasion that even speaking a defamatory word is sufficient to incur God’s wrath for breaking this commandment (Matt. 5:21-22).” ₍₂₎

Therefore, we should seek God’s empowerment to avoid all such expressions of murder.

(1) 1536. Murder — Definition and degrees. (2020, January 17). https://www.justice.gov/archives/jm/criminal-resource-manual-1536-murder-definition-and-degrees

(2) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [p.205]

LVII

“They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips,” (Romans 1:29 ESV).

“Strife” is the next trait that appears on this list of negative attributes from Romans 1:29. This characteristic refers to the contention, rivalry, and discord we sometimes experience with others. The New Testament epistle of 1 Timothy tells us that the qualities of pride and ignorance may sometimes lead to strife with others (see 1 Timothy 6:3-5).

The Old Testament book of Proverbs contains over a dozen references to strife and its associated characteristics. Those references offer many valuable insights for personal reflection…

“Hatred stirs up strife, But love covers all sins” (Proverbs 10:12).

“By pride comes nothing but strife, But with the well-advised is wisdom” (Proverbs 13:10).

“An evil man sows strife; gossip separates the best of friends” (Proverbs 16:28).

“Cast out the scoffer, and contention will leave; Yes, strife and reproach will cease” (Proverbs 22:10).

“As charcoal is to burning coals, and wood to fire, So is a contentious man to kindle strife” (Proverbs 26:21).

“He who is of a proud heart stirs up strife, But he who trusts in the LORD will be prospered” (Proverbs 28:25).

“An angry man stirs up strife, And a furious man abounds in transgression” (Proverbs 29:22).

The following commentary also offers several helpful observations concerning this subject…

“Its meaning is the contention which is born of envy, ambition, the desire for prestige, and place and prominence. It comes from the heart in which there is jealousy. If a man is cleansed of jealousy, he has gone far to being cleansed of all that arouses contention and strife. It is a God-given gift to be able to take as much pleasure in the successes of others as in one’s own.” ₍₁₎

This reference to strife is then followed by another ungodly attribute: deceit. “Deceit” involves an effort to manipulate or fool others in a dishonest manner. The type of deceit mentioned here refers to “a bait or contrivance for entrapping.” ₍₂₎ Other descriptive terms that characterize this idea include guile, treachery, and cunning (in a bad way).

From a person who “shades the truth” to gain a personal advantage, to the unscrupulous merchant who dishonestly markets a defective product to an unsuspecting consumer, this quality describes those who trick or mislead others. Much like the quality of maliciousness mentioned earlier in this verse, this form of deceit involves the intent to injure someone, and should not be found among those who profess to follow Christ.

Image Attribution: Nallaislyceesiegfried le havre, CC BY-SA 4.0, via Wikimedia Commons

(1) Barclay, William. “Commentary on Romans 1”. “William Barclay’s Daily Study Bible“. https://www.studylight.org/commentaries/eng/dsb/romans-1.html. 1956-1959.

(2) dolos (n.d.). billmounce.com. https://www.billmounce.com/greek-dictionary/dolos

LVIII

“being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers” (Romans 1:29).

Romans 1:29 continues this list of negative characteristics with a reference to “evil mindedness.” One source tells us that the ancient philosopher Aristotle associated this idea with “the spirit which always supposes the worst about other people.” ₍₁₎ Other references relate this idea to bad character ₍₂₎ or a disposition for mischief, misfortune, and malignity. ₍₃₎

Since “evil” can be defined as something that causes harm, misfortune, or destruction, an evil-minded person will surely bring those qualities into his or her relationships with others. To illustrate this idea, let’s take the example of an employee who decides to secretly retaliate against an employer to avenge a perceived wrong. The issue with that response is twofold. First, it shows a clear disregard for the Biblical teaching on that subject. Next, a person who follows that path will bring harm, misfortune, or destruction against his or her employer, and thus exhibit evil-mindedness as a result.

Such a person might also exhibit a few of the other qualities mentioned here in Romans 1:29 including maliciousness and/or deceit. Thus, we can learn much about how we should conduct our lives by examining these characteristics.

Next comes a reference to “whisperers,” or those who secretly slander others. This generally involves false statements that are intended to bring reputational damage to others. We might associate this word with a person who quietly disparages others, or those who “talk behind your back” as described below…

“[This word] describes the man who whispers his malicious stories in the listener’s ear, who takes a man apart into a corner and whispers a character-destroying story. Both are bad, but the whisperer is the worse. A man can at least defend himself against an open slander, but he is helpless against the secret whisperer who delights in destroying reputations.” ₍₄₎

Another commentator offers a challenging truth concerning those who engage in such conduct: “People whisper their plans because they cannot speak them aloud. Even in a fallen world, our plans are so evil that others will reject them, so we whisper.” ₍₅₎ We should also note that this seemingly minor indiscretion is included among other, higher-profile sins such as sexual immorality and murder here in Romans 1:29. Therefore, we should consider the possibility that this “minor” transgression is not nearly as insignificant as it may seem.

This is especially true in light of Jesus’ cautionary message from the Gospel of Luke…

“For there is nothing covered that will not be revealed, nor hidden that will not be known. Therefore whatever you have spoken in the dark will be heard in the light, and what you have spoken in the ear in inner rooms will be proclaimed on the housetops” (Luke 12:2-3).

(1) Barclay, William. “Commentary on Romans 1”. “William Barclay’s Daily Study Bible“. https://www.studylight.org/commentaries/eng/dsb/romans-1.html. 1956-1959.

(2) G2550 – kakoetheia – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g2550/kjv/tr/0-1/

(3) kakoetheia (n.d.). billmounce.com. https://www.billmounce.com/greek-dictionary/kakoetheia

(4) Barclay, Ibid.

(5) Sproul, R. C. (2024). The power of the Gospel: A Year in Romans. [p. 41]

LIX

“backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents” (Romans 1:30).

• “Unnamed sources report…”
• “According to those who spoke on the condition of anonymity…”
• “As stated by those who declined to be named…”

These phrases (and others like them) are undoubtedly familiar to anyone who follows the daily news cycle. While an unnamed source might have a good reason to maintain anonymity, that may not be the case in every instance.

For instance, a professional athlete with an agenda might leak disparaging information about a player, coach, or manager to a reporter. Politicians might quietly spread unsubstantiated allegations among sympathetic news outlets in order to smear a political rival. Then there are media organizations that seek to frame the news of the day in a manner that supports an ideological bias or malign those who do not subscribe to their preferred narrative. These behaviors have become so commonplace that we often come to expect them.

They also serve to illustrate the next characteristic in our survey of Romans 1:29-31. That trait is “backbiting,” or “backstabbing” (NLT). This phrase conveys several negative qualities such as…

• One who is a defamer, or evil speaker. ₍₁₎
• Evil-speaking, or maliciously defaming the absent. ₍₂₎
• To speak evil of, to malign. ₍₃₎

“Evil” is the common denominator among these definitions and thus emphasizes the harm and misfortune that such conduct inflicts upon others. It also brings Jesus’ message from Matthew 12:35-36 into sharp focus: “A good person produces good things from the treasury of a good heart, and an evil person produces evil things from the treasury of an evil heart. And I tell you this, you must give an account on judgment day for every idle word you speak” (NLT).

This is followed by “haters of God.” While this may seem to be a rather harsh indictment, consider the following observation: “Not many people would admit that they hate God, choosing rather to think of themselves as rather tolerant of him. But nowhere do they show their hatred more than in their condescending attitudes.” ₍₄₎

One common illustration of the truth behind that statement occurs whenever someone employs Jesus’ name as a profanity or an expletive. Another example occurs whenever we casually refer to God in a thoughtless, flippant, irreverent, or condescending manner. Some examples might include the term “ohmigod,” “OMG,” or other similar expressions.

While some might argue that such exclamations do not express hatred for God, they expose a presumptuous mindset that assumes God is not worthy to be taken seriously. Furthermore, such actions disregard a clear directive from the Scripture: “You shall not misuse the name of the LORD your God, for the LORD will not hold anyone guiltless who misuses his name” (Exodus 20:7 NIV).

Image Attribution: Kaworu1992, CC BY-SA 4.0, via Wikimedia Commons

(1) G2637 – katalalos – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g2637/kjv/tr/0-1/

(2) Christian Classics Ethereal Library, M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition. “Backbite.” https://www.ccel.org/e/easton/ebd/ebd/T0000400.html#T0000413

(3) “Slander.” Unger, M. F., Harrison, R. K., & Vos, H. F. (1988). The New Unger’s Bible Dictionary. Moody Publishers. [p. 1203]

(4) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [p.189]

LX

“They are backstabbers, haters of God, insolent, proud, and boastful. They invent new ways of sinning, and they disobey their parents” (Romans 1:30 NLT).

We may have a tendency to rush past these references to the insolent or arrogant (CSB) individuals who are mentioned here in Romans 1:30. This is especially true in light of the more prominent behaviors that appear throughout Romans 1:29-31. But a cursory glance at this reference might overlook the highly inappropriate conduct that is described for us within this passage. For instance, this word identifies…

• “…one who behaves with humiliating and unconscionable arrogance to those who are not powerful enough to retaliate.” ₍₁₎
• “…one who, uplifted with pride, either heaps insulting language upon others or does them some shameful act of wrong.” ₍₂₎
• “It describes the man who is wantonly and sadistically cruel and insulting. Aristotle describes it as the spirit which harms and grieves someone else, not for the sake of revenge and not for any advantage that may be gained from it, but simply for the sheer pleasure of hurting. There are people who get pleasure from seeing someone wince at a cruel saying. There are people who take a devilish delight in inflicting mental and physical pain on others. That is hubris (G5196); it is the sadism which finds delight in hurting others simply for the sake of hurting them.” ₍₃₎

To borrow a phrase that appears in the following chapter of this epistle, we might say to those who engage in such behavior, “…you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God” (Romans 2:5).

Another related characteristic is pride. Pride is emblematic of those who consider themselves to be superior to others or those who possess an inflated opinion of themselves. That attitude subsequently reveals itself in the form of arrogant, contemptuous behavior towards others. While there may be many contributing factors that help explain those responses, the important thing is to identify these attitudes and prayerfully seek God’s enablement to remove them from our lives.

Paul the Apostle will later provide us with an effective way to guard against pride later in Romans 12:3: “I tell everyone among you not to think of himself more highly than he should think. Instead, think sensibly, as God has distributed a measure of faith to each one” (CSB). Another, more direct, incentive appears in the Biblical book of Proverbs: “Pride comes before destruction, and an arrogant spirit before a fall” (Proverbs 16:18 CSB).

(1) F. F. Bruce, The Letter of Paul to the Roman [p. 81] quoted in Notes on Romans 2025 Edition, Dr. Thomas L. Constable https://soniclight.com/tcon/notes/pdf/romans.pdf<s/mall>

(2) Rich Cathers, Romans 1:24-32. (n.d.). https://bstudy2.calvaryfullerton.org/45%20Rom/2008/45%20Rom%2001d.htm

(3) Barclay, William. “Commentary on Romans 1”. “William Barclay’s Daily Study Bible“. https://www.studylight.org/commentaries/eng/dsb/romans-1.html. 1956-1959.

LXI

“slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents” (Romans 1:30 ESV).

The next attribute cited in this list from Romans 1:30 involves those who are boastful (CSB) or braggarts (Mounce). This term is derived from the word alazon in the original text of this passage, and it refers to one who is “an empty pretender.” ₍₁₎ It describes those who are driven by a need to embellish their skills, abilities, assets, talents, or accomplishments. In other words, this characteristic defines those who boast of qualities they don’t actually possess.

The following commentator examines this word from a historical perspective…

“Alazon is a word with an interesting history… Xenophon said that the name belongs to those who pretend to be richer and braver than they are, and who promise to do what they are really unable to do in order to make some profit or gain. Again Theophrastus has a character study of such a man–the pretentious man, the snob. He is the kind of man who boasts of trade deals which exist only in his imagination, of connections with influential people which do not exist at all, of gifts to charities and public services which he never gave or rendered…

The braggart is out to impress others–and the world is still full of his like.” ₍₂₎

Many of us have probably encountered those who fit this description. Nevertheless, it should go without saying that this characteristic does not originate with God. Instead, the New Testament epistle of 1 John identifies the source of that character trait in 1 John 2:16: “…everything in the world -the cravings of sinful man, the lust of his eyes and the boasting of what he has and does- comes not from the Father but from the world” (NIV).

From the politician who boasts of fictional accomplishments, to the workplace acquaintance who embellishes his or her achievements, to the older adult whose self-assessment reflects a life that might have been, but never was, we can find examples of this character trait in every walk of life.

Such actions may conceal an underlying sense of insecurity that drives us to attempt to elevate ourselves in the sight of others. But whatever the underlying cause, the need for such boastfulness disappears for those who find their approval in Christ. That relationship brings humility (for we know we are unworthy of what Christ has done on our behalf) and security (for we can be secure in the knowledge that we are accepted in Him).

(1) G213 – alazon – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g213/kjv/tr/0-1/

(2) Barclay, William. “Commentary on Romans 1”. “William Barclay’s Daily Study Bible“. https://www.studylight.org/commentaries/eng/dsb/romans-1.html. 1956-1959.

LXII

“slanderers, God-haters, arrogant, proud, boastful, inventors of evil, disobedient to parents” (Romans 1:30 HCSB).

In the mid-1950’s, Japanese artist Mitsuteru Yokoyama pioneered a new genre of manga (Japanese comic books) and anime (Japanese animation) with his creation of Tetsujin 28-gō.

Yokoyama’s origin story for his new creation took place in the waning stages of World War II. In that fictional history, the Japanese government commissioned a group of scientists led by Dr. Shōtarō Kaneda and his assistant, Professor Shikishima, to create a secret weapon for use against the Allied forces. After twenty-seven failed attempts, Kaneda’s team successfully created Tetsujin 28 (“Iron Man 28”), a hulking robot that stood 18 meters (sixty feet) tall. However, Dr. Kaneda perished and the war ended before his creation could be pressed into service as a military weapon.

Although created as a war machine, Tetusjin 28’s control unit later passed into the hands of Dr. Kaneda’s son, who repurposed the giant robot for use in a fight against crime and a seemingly endless array of antagonists (many of whom possessed their own giant robots) who sought to dominate the world.

This brief cultural snapshot reminds us that most real-world technologies can be used for good or evil purposes depending on those who deploy them. But while a good invention might be misappropriated for evil purposes, our text from Romans 1:30 points to the inherently corrupt nature of those who “invent ways of doing evil” (NIV).

If you have ever encountered a device or research initiative and wondered, “What possible good could come from that?” then you may have come across the mindset described here in Romans 1:30. This passage from Romans chapter one thus identifies those who seek creative ways to demonstrate their sense of disrespect for their Creator.

The final characteristic that appears in this passage involves disobedience to parents. The long-standing directive to honor one’s parents was first inscribed within the Ten Commandments (see Exodus 20:12). It was later reiterated in the New Testament book of Ephesians, where we read, “Children, obey your parents in the Lord, for this is right. Honor your father and mother which is the first commandment with a promise, so that it may be well with you, and that you may live long on the earth” (Ephesians 6:1-3).

We should also note that this is the only Commandment that carries a personal incentive: “…so that it may go well with you and that you may enjoy long life on the earth” (NIV). But more importantly, these passages tell us that those who rebel against parental authority also rebel against the One who established that authority as well.

Image Attribution: Tetsujin 28-gō, CC BY-NC 2.0, © pspechtenhauser, via flickr.com disclaimer notice. Tetsujin 28 is also known as Gigantor in the United States and some other areas of the world

LXIII

“undiscerning, untrustworthy, unloving, unforgiving, unmerciful” (Romans 1:31).

The final group of sinful characteristics from this portion of Romans chapter one begins with a reference to those who are undiscerning. Discernment involves the ability to see things as they are, and not how they may appear to be. In light of this, the person described here in Romans 1:31 is someone who lacks the perception necessary to make spiritual, moral, or ethical judgments that align with God’s intent for His creation.

While such individuals might be highly skilled in a professional capacity, they may be entirely devoid of spiritual discernment. Jesus illustrated that unfortunate reality in an interaction with the religious leaders of His era…

“…’When evening comes, you say, ‘It will be fair weather, for the sky is red,’ and in the morning, ‘Today it will be stormy, for the sky is red and overcast.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times'” (Matthew 16:2-3 NIV).

Thus, we are reminded that proficiency in one area of life does not necessarily mean that we possess the ability to discern spiritual truth.

That negative character trait is then followed by a reference to those who are untrustworthy. This attribute goes far beyond the simple question of whether it is wise to rely on someone or let that person borrow something we own. You see, every substantive human relationship must feature an element of trust as part of its foundation. When trust is not present, it is virtually impossible to invest emotionally in others.

This is why we are often forced to maintain shallow relationships with those we perceive to be untrustworthy. By doing so, we limit the capacity of those individuals to hurt us. This characteristic thus robs us of the ability to establish and maintain deep human relationships.

“Unloving” describes a lack of natural affection, such as the kind that should exist among friends and family members. Since love always seeks another person’s highest good, it is difficult to follow God’s command to love one another if we refuse to acknowledge Him. In such instances, “love” sometimes devolves into a matter of preference, convenience, or personal benefit.

Next comes those who are unforgiving. Forgiveness is “the act of excusing or pardoning others in spite of their slights, shortcomings, and errors.” ₍₁₎ If we fail to recognize our personal need for forgiveness, it becomes much harder to forgive others. This passage, along with Jesus’ teachings on the subject of forgiveness, should motivate us to seek God’s empowerment to put aside our animosities and embrace genuine forgiveness.

This verse then concludes with a reference to those who are unmerciful. Once again, we can turn to Jesus’ teachings for an important reminder on this subject: “Blessed are the merciful, For they shall obtain mercy” (Matthew 5:7).

(1) “Forgiveness.” Ronald F. Youngblood, F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds., Nelson’s New Illustrated Bible Dictionary (Nashville, TN: Thomas Nelson, Inc., 1995).

LXIV

“who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them” (Romans 1:32).

How do objects become warped or twisted out of shape? In most cases, a sufficient amount of heat or pressure is all that is needed to cause most objects to warp, twist, or shatter. This question relates to our text from Romans chapter one in an important way.

With very few exceptions, every human being experiences the tangible reality of creation each day. Our daily interaction with the visible world points to the existence of a Creator who remains unseen. And then, in an unguarded moment, a thought may occur: “It’s impossible for everything to have arisen from nothing. What if there really is a God?”

But then we lay such questions aside as we return to the busy routine of daily life. But they never completely disappear: “How could ‘nothing’ produce ‘something’? What if God really exists?” No matter how many justifications, rationalizations, or excuses we layer upon those questions, they still remain: “What if…” They stick with us like a recurring irritant or a pebble in one’s shoe.

There’s something else as well. If we are honest with ourselves, we know we are not everything we should be. For instance, we know it is wrong to lie, steal, or use other human beings to accomplish our goals. We know such things are wrong because we object when others do such things to us. But who among us is innocent of these behaviors? That reality gives rise to painful truths we’d often prefer to avoid: “I stole something; that makes me a thief. I lied about something; that makes me a liar.”

We might try to rationalize those shortcomings by saying, “I’m not as bad as so-and-so,” but that doesn’t erase the guilt associated with such behaviors. And if given a choice, we usually prefer to avoid thinking about the fate of the guilty.

When we live with the external testimony of creation and the internal knowledge that we are not what we should be, many respond by attempting to suppress those realities. But that response creates pressure, and pressure is often difficult to contain. We can deal with that pressure by attempting to convince ourselves that we are little more than highly developed animals. That’s an attractive proposition for many, for if we are nothing more than highly evolved animals, then there is little reason why we cannot act like them.

Or we can attempt to substitute the infinite, all-powerful, unseen God for one that is better suited to our liking. In the words of Romans 1:25, we exchange the truth of God for the lie and remake God in our image. These are the pressures that inevitably twist the way we view ourselves, each other, and the world around us.

LXV

“Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them” (Romans 1:32).

While we rarely have all the information needed to make decisions in life, Romans 1:32 tells us one thing for certain: those who reject their Creator do not act in ignorance regarding the consequences that flow from that decision. And since we naturally seek the affirmation of others as we travel our chosen path in life, we shouldn’t be surprised to find that other travelers along the road away from God offer support and encouragement along the way.

Jesus’ famous counsel from The Sermon On The Mount is instructive in this regard…

“Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it” (-14).

The following commentary ties these thoughts together…

“Paul’s conclusion is that the heathen are never without a witness to the presence and personality of God. They have the witness of nature and the witness of their own conscience. However, the heathen have deliberately suppressed these witnesses to the truth and have consistently opted for a lie in place of the truth. They have chosen the course of idolatry, which is always accompanied by debauchery.

Thus, God has revealed His wrath from heaven against all ungodliness and unrighteousness of men who suppress the truth of God. In addition, God has given them up to idolatry, to passions of infamy, and to an undiscerning and unapproving mind.” ₍₁₎

Another commentator adds, “…this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.” ₍₂₎  As we look back on our study of Romans chapter one, the following verses from Romans chapter two function as a guidepost that points to the ultimate destination alluded to in this passage…

“[God] will give each one whatever his deeds deserve. He will give eternal life to those who patiently do the will of God, seeking for the unseen glory and honor and eternal life that he offers. But he will terribly punish those who fight against the truth of God and walk in evil ways-God’s anger will be poured out upon them” (Romans 2:6-8 TLB).

Image Attribution :The narrow gate, CC BY-NC 2.0,Adam, via flickr.com, disclaimer notice

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2211.

(2) Henry, Matthew. “Concise Commentary on Romans 1”. “Henry’s Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/romans-1.html. 1706.