ROMANS CHAPTER
1.
VIEW
FOOTNOTES
The
Salutation of the Letter.
Rom. 1, 1-7.
V.1.
Paul, a servant of Jesus Christ, called to be an apostle, separated
unto the
Gospel of God, v.2. (which He had promised afore by His
prophets in the
Holy Scriptures,) v.3. concerning His Son Jesus Christ, our
Lord, which
was made of the seed of David according to the flesh; v.4. and
declared
to be the Son of God with power, according to the spirit of holiness,
by the
resurrection from the dead; v.5. by whom we have received
grace and
apostleship, for obedience to the faith among all nations, for His
name; v.6.
among whom are ye also the called of Jesus Christ: v.7. to
all that be
in Rome, beloved of God, called to be saints: Grace to you and peace
from God,
our Father, and the Lord Jesus Christ. Instead of using the usual,
conventional form of brief address in this letter, Paul extends the
customary
salutation in a truly Christian and apostolic manner, in order to
include in his
opening greeting the wish for the highest spiritual well-being of the
brethren
in Rome. A servant Paul calls himself. The word, if used alone, denotes
the
Christian, so far as he, in the discharge of his special Christian
calling,
surrenders himself completely to God’s will, and excludes his own
preference.
But Paul modifies the word by calling himself a “servant of Jesus
Christ,”
not a bondman or slave, as the literal meaning of the word in classical
language
would have it, since this term contains something of reproach, but a
man who is
under an obligation to Christ which he can never fully and adequately
discharge.
He had given, entrusted himself, his person, his life, his powers, to
his Lord
and Savior Jesus Christ; he was wholly devoted to Him in the spirit of
sacrificial obedience, to the constant, complete, and energetic
performance of
the divine will. Whereas, however, he had this relation toward Christ
in common
with every true believer, there was one distinction which he enjoyed,
very
unusual and singular. He was called as an apostle by a special vocation
from
God, by an immediate call, Acts 9, 1 ff.; Gal. 1, 12. The special
prerogative of
the apostolate was his: he had seen the risen Lord, 1 Cor. 15, 8, he
had
received direct communications from Him, 1 Cor. 11, 23; 15, 3. As an
apostle,
Paul was separated, set apart from other men, given a special office,
appointed
unto the Gospel of God, for its special ministry. It is the Gospel of
God, the
glad tidings of which He is the Author, which His grace made possible.
The
message which Paul brought, by word of mouth and by letter, was not an
indefinite philosophy, but the Word of God, as it is intended for the
salvation
of men.
This
Gospel of God, these glorious, happy tidings, is not a new doctrine,
but one
which had promised before through His prophets in the holy writings, or
Scriptures, the ancient truth, proclaimed by the most credible
witnesses,
codified in guaranteed writings. Paul’s words here are a testimony to
the
inspiration of the Scriptures as they were then known to the Jews. It
was God
that made the proclamation in olden times; they were His prophets that
preached
and wrote, not what suited their fancy, but what His Holy Spirit told
them to
put down for future generations; and therefore the writings that have
come down
through the ages are holy, as a product of the holy God and His Holy
Spirit. The
fact that the doctrine of Paul coincided fully with the testimony of
the
prophets is comforting also to us as an assurance that the Gospel, as
preached
in our midst, is the eternal truth.
The
origin of the Gospel is divine; its agreement with the testimony of the
prophets
cannot be questioned; its content is Jesus. It treats of His, God’s,
Son, God
Himself, in the Gospel, testifies of His Son. The Son of God, whose
eternity and
divinity is emphasized by the name, Ps. 2, 7, was born of the seed of
David
according to the flesh. The only-begotten Son of the Father, John 1,
14; Col. 1,
15, assumed human nature as a descendant of David, His mother Mary
being of the
house and lineage of David. Of the seed of David He was born, according
to the
flesh, Luke 3, 23 ff.; His was a true human nature, flesh and blood
like that of
all men, all human beings. He was made in the likeness of men, Phil. 2,
7,
though not after the usual conception and birth; He was made like unto
us, His
brethren, in every respect, subject to the same weaknesses and ills
which flesh
is heir to, but without sin, Heb. 2, 17.
This
same Jesus, however, that is a true human being is at the same time
declared,
ordained, appointed, constituted, the Son of God in power, the almighty
Son of
God. He was always the Son of God, but in the state of His humiliation
He had
hidden His divine majesty under the form of a servant. But now He was
manifested, established, as the Son of God with the full possession of
the
divine glory and majesty. The Son of David, the weak and despised Jesus
of
Nazareth, according to His human nature, exercises unlimited authority,
absolute
sovereignty. And all this was brought about according to the spirit of
holiness,
according to His higher, heavenly, divine nature, 2 Cor. 3, 17. This
unique
nature is called a spirit of holiness, because it belongs to the
superhuman,
supermundane world, because it is found only in Him that is above all,
at the
right hand of God in the heavenly places, Eph. 1, 20-23 “The whole
Gospel of
Paul is comprehended in this historical Jesus, who has appeared in the
flesh,
but who, on the ground of the spirit of holiness, which constitutes His
essence,
has been exalted as Christ and Lord.” It is the eternal Godhead that
now,
since He has been exalted to the right hand of God, appears in Christ
and
determines His entire manner of being. His divine nature has permeated,
charged,
His human essence with its glory and power. And all this is true in
consequence
of, by, the resurrection of the dead. By His death, Christ laid aside
all human
weakness forever. Then He arose from the dead. It was a true
resurrection or
returning to life; He entered into a new life and being; He assumed the
unlimited exercise of the divine attributes which had been transmitted
to His
human nature. For that reason also, in and with the resurrection of
Christ, the
resurrection of the believers unto eternal life is guaranteed, 1 Cor.
15, 12 ff.
All these wonderful things are stated of Jesus Christ, the God-man,
anointed by
God to be the Savior of the world, and therefore our Lord, the Master
and King
of all believers. All the works of His office He performed, and still
performs,
in order that we may be His own and live under Him in His kingdom, and
serve Him
in everlasting righteousness, innocence, and blessedness.
This
same Lord Jesus Christ who has been revealed in such a wonderful way is
also the
One through whom Paul received grace and apostolate. By the activity of
the
exalted Christ, Paul was converted, He was made partaker of the grace
of God in
the Redeemer, of full and complete forgiveness of sins. And then, as a
special
distinction, he received from Jesus, the Lord of the Church, the office
of
apostle, Gal. 1, 1. He belonged to the special class of teachers whom
the Lord
gave to the Church in the early days for the establishment of His
kingdom in the
hearts of men. It was the purpose and object of his labors in his
office to
establish the obedience of faith among all nations, in the midst of all
Gentile
peoples. The purpose of Paul’s preaching was to work faith, to create
in the
hearts of men obedience to the norm and rule of the Gospel; for
Christian faith
is essentially such willing obedience, Rom. 10, 16; 1 Pet. 2, 8; 4, 17.
The
preaching of the Gospel, which was the essential work of the apostolate
among
the Gentiles, has in itself the power to work assent and faith. And
therefore
the faith of the Christians, by which they accept Jesus as their
Savior, serves
for the glorification of the name of Jesus, that Christ’s name may be
above
every name. In the Gospel Jesus is preached, in it He is revealed to
men, and
their acceptance of His salvation redounds to His glory.
Having
thus explained the content and glory of the Gospel and of his office in
the
proclaiming of the wonderful message, Paul turns directly to the
members of the
congregation at Rome, telling them that they, the great majority of
them,
belonged by birth to the Gentile peoples, but were nevertheless the
called of
Jesus Christ. The call of Jesus Christ through the Gospel has been
effective in
their case; by virtue of His call they belong to Him as His own, they
have been
regenerated or converted, they have become subjects of Christ. But not
only to
these Christians from the Gentiles, to all, rather, that are beloved by
God in
the city of Rome, belong to God as His beloved children, to all that
are called
saints, that have become saints by the call of God, that have been
separated
from the world and been consecrated to God, Paul addresses himself.
They were
not called by God because they were holy, but their holiness is the
result of
His call, issued to them out of His great love, an expression of His
sincere
love for them. Note that Paul addresses all the members of the
congregation at
Rome with these honoring titles. To him they all are beloved of God and
called
saints, just as we today consider all the members of a true Christian
congregation as dear children of God, even though hypocrites may be
found in
their midst.
Instead
of the short formula which custom demanded in formal letters, Paul's
love causes
him to expand the word into a greeting showing the full measure of his
regard.
He wishes them all grace, the full mercy of God, the free forgiveness
of their
sins, the basis and source of every good gift that comes down from
above.
He-wishes them peace, as the happy result of the possession of grace
and mercy.
We have peace with God through our Lord Jesus Christ. His redemption
has removed
the cause of strife, the Father is reconciled to us. This happy state
of the
assurance of God's grace, of the certainty of His reconciled heart,
should
continue and their faith in these gifts of God be strengthened. God the
Father
should grant these blessings, but they should, at the same time,
proceed also
from Christ Himself, in whom we have the right to call God our Father
and expect
the fullness of spiritual blessings at His hands. God the Father and
Jesus
Christ are thus in the same measure and with equal force the Source of
our
salvation. Such comfort there is in faith in Jesus the Savior.
The
Introduction to the Letter. Rom.
1, 8-15.
Paul's
longing to see the Christians of Rome: V.8. First, I thank my God
through
Jesus Christ for you all that your faith is spoken of throughout the
whole
world. V.9. For God is my witness, whom I serve with my spirit
in the
Gospel of His Son, that without ceasing I make mention of you always in
my
prayers, v.10. making request if by any means now at length I
might have
a prosperous journey by the will of God to come unto you. V.11. For
I
long to see you that I may impart unto you some spiritual gift, to the
end ye
may be established; v.12. that is, that I may be comforted
together with
you by the mutual faith both of you and me. In this introduction
Paul
pursues the course usually adopted by him in his epistles, namely, of
first
placing himself in relation with his readers; and his first point of
contact
with them is gratitude for their participation in Christianity.
“First,”
above all things, before everything else. Very emphatically Paul brings
out this
thought of his sincere gratitude, which must always stand first in the
Christian’s life and precede all prayers and wishes. Note that the
apostle
refers to “my God.” That is the essence of true faith, that the
believer
puts his personal trust in God and uses the language of personal
application
with a full understanding of personal obligation. It is the God whose
he is and
whom he serves, Acts 27, 23. Through Jesus Christ, Paul thanks God; for
without
the salvation gained by our great Substitute man could not enter into
the proper
relation with God, nor could any work of man, even prayer and
thanksgiving, be
pleasing to God. The precious name of Jesus Christ, which has been
named three
times in the salutation, appears also in the introduction proper, at
the head of
the letter. His thanks to God concern them all, for they are actuated
by the
fact that their faith, visible to all men by its fruits and
manifestations, by
their Christian life, was spoken of in the whole world. Since Rome was
the
capital of the world, anything unusual happening there was sure to be
transmitted and to spread into all parts of the world with great
rapidity. It
was a fine testimony to the soundness of their faith that the Roman
Christians
had such an enviable reputation wherever the Christian religion was
professed.
The
thanksgiving of Paul was naturally a matter between him and God; it was
hidden
from the observation of men. He therefore appeals to God, who hears his
ceaseless prayers for the Roman Christians, as a witness of the truth
of his
statement, of the sincerity of the love which he bears them, although
he had not
till now stood in personal relation with them. It was this God to whom
Paul here
appealed in solemn affirmation, whom he served in his spirit in the
Gospel of
His Son. His spirit, his regenerated heart, enables him to perform his
work in
prayerful communion with God. He serves God in the Gospel of His Son,
in the
preaching of the redemption earned through the blood of the Son of God.
This
ministry is a sacrificial service, a true act of worship, a fine
external
manifestation of the internal relation with God. A true minister of the
Word
does not only serve God in the Gospel when he proclaims the Word
publicly and
privately, but also when he deals with God alone, in the communion of
prayer for
himself and all those entrusted to his spiritual care.
To
his thanksgiving in behalf of the Roman Christians, Paul added a
constant
reminder about them, pleading with the Lord whether, in accordance with
his
prayers, he would ever be so fortunate as to come to them by the will
of God.
That was one of the most eager wishes of the apostle, to see the
brethren in
Rome face to face, to be sped on his way to them, to have the good
fortune that
would enable him to make the journey to see them. But he places the
matter into
the hands of God. The Lord of the universe and the Church, whose
almighty hand
shapes circumstances and destinies, could and would surely at His
appointed time
arrange matters so that Paul would see Rome, Jas. 4, 15.
The
reason for his earnest petition and pleading Paul states to be his
sincere
longing to see the Christians in Rome, to become personally acquainted
with
them, with the purpose of transmitting to them some spiritual gift, in
order to
confirm, to establish them. Whatever of gracious gift Paul might be
able to
communicate to them in the form of teaching, admonition, consolation,
he did not
ascribe to his own personality and gifts, but to the mercy of God, of
which they
became partakers through the Spirit of God. For it is the Holy Ghost
alone that
works spiritual benefits in the heart of men through the preaching of
the Word.
But while the brethren at Rome will thus be confirmed and strengthened
in their
faith and in their Christian life, Paul himself will not remain without
benefit.
He himself will find comfort, consolation, Christian encouragement
among them
when they are strengthened. Both parties will thus gain an advantage
through
faith in one another, by their mutual faith, whose oneness is here
emphasized.
As Paul gives evidence of his faith by instructing the Roman
Christians, by
testifying of his faith, so they give evidence of their faith by
accepting the
Word of God with gladness. Thus both would receive comfort and cheer in
their
faith. He that teaches and confirms others, himself has benefit there
from and
is edified, since he sees that the Word is received by the hearers with
all
indications of the gracious power of God.
A
further reason for Paul’s desire to come: V.13. Now I would not
have you
ignorant, brethren, that oftentimes I purposed to come unto you, (but
was let
hitherto,) that I might have some fruit among you also, even as among
other
Gentiles. V.14. I am a debtor both to the Greeks and to the
barbarians,
both to the wise and to the unwise. V.15. So, as much as in me
is, I am
ready to preach the Gospel to you that are at Rome also. To the
reason given
above, that he wanted to impart to the brethren at Rome some spiritual
gift and
be strengthened with them, Paul here adds an explanation from the
standpoint of
his office as apostle to the Gentiles. He does not want them to be
ignorant of
the fact that he had often had the earnest intention to come to them,
Acts 19,
21. Up to the present time he had been prevented from carrying out his
purpose,
chap. 15, 20-22. It had not been lack of interest in them, indifference
to the
work carried on in their midst, which had kept him away, for he was
fully aware
of his position as the apostle of Jesus Christ to the Gentiles. He was
anxious
to have some fruit among the Romans also, to see some people added to
the
congregation as a result of his evangelical labors, just as he had seen
such
results among other Gentile nations; he wanted to gather fruit unto
eternal
life, John 4, 36. The souls which a preacher of the Gospel gains by his
testimony are looked upon by the Lord as fruit, as sheaves of the
harvest, and
for that reason Paul desired to labor in the midst of the world’s
capital, to
win more souls for the great spiritual harvest.
All
this anxiety and desire, therefore, Paul bases upon the obligation
which he
feels resting upon him, so far as the preaching of the Gospel is
concerned. To
the Greeks, those that were familiar with the Greek language and the
highest
culture of the Romans, as well as to the barbarians, the people not
conversant
with these advantages; to the wise according to the standard of this
world as
well as to the unlearned and ignorant, he was debtor, he considered
himself
indebted. He felt that he owed them the Gospel of Jesus Christ; he
could not
rest content until he had discharged this debt. For that reason his
willingness
was directed toward the accomplishing of this end: he, on his part, was
altogether prepared and ready, his readiness was a fact, he wanted to
preach the
Gospel in Rome also. This assurance, so fully substantiated, was
undoubtedly
sufficient to take away any scruples or doubts which the brethren at
Rome might
have entertained as to the great apostle’s personal feeling toward
them. Note:
The Gospel of Christ is intended for the uncivilized nations as well as
for the
civilized; barbarism is as little a hindrance to the spread of the
Gospel as
worldly culture and learning is an aid to its propagation. Mark also:
Christians
should at all times feel the obligation to preach the Gospel resting
upon them;
so long as there is even one individual in the world in whose case no
effort has
been made to make him acquainted with the glorious Gospel of Jesus
Christ, so
long there is a debt scored against the Christians; it is time that we
hurry
with the discharge of this indebtedness.
The
Theme of the Letter.
Rom. 1, 16. 17.
Just
how the Gospel is a divine saving power Paul now explains, namely,
since the
righteousness of God is revealed in it. Righteousness, the state of
being
righteous, which is a condition of salvation, is lacking in every
member of the
human family since the Fall. But now righteousness, the state or
condition in
which a person is acceptable before God, has God on his side, is
revealed, is
made known in the Gospel. It is the righteousness of God, not merely a
righteousness which has its source in God and comes from God, but a
righteousness valid before God, one which finds full recognition in His
sight, 2
Cor. 5, 21. It is not a righteousness which has its seat in man, the
result of
man’s own efforts, but a righteousness which is imputed to man by God,
and
therefore has full standing in His sight. This righteousness is
revealed,
uncovered. It is present, has been present from eternity, in Jesus
Christ, whose
vicarious, active obedience has brought about a merciful judgment of
God. But
this fact would remain unknown to man without the revelation of the
Gospel, and
therefore the righteousness which was gained through the merits of
Christ is
revealed and offered to all men in the Gospel. It is being revealed out
of faith
into faith: it is a righteousness out of faith, it becomes our full
possession
as a consequence of faith; and it is a righteousness into faith, it is
expressly
intended for faith, it can be obtained only by faith. As soon as a
person
accepts the Gospel of Jesus Christ, he becomes a partaker of the
righteousness
which is ready for him in the Gospel; a person must simply take what
God gives
him, and he has the possession and enjoyment of the great blessing upon
which
life and salvation depend. And in order to show that the doctrine which
he here
teaches is in full accordance with the writings of the Old Covenant,
St. Paul
quotes the word of a prophet, Hab. 2, 4: The just will live by faith,
in
consequence of, through faith; he will never see destruction, but will
be in
full enjoyment of the highest form of life, in and with God, forever.
And so
Paul has given a summary of his Gospel; he has stated, in these two
sentences,
the theme or thesis of his letter to the Romans.
The
Moral Decay of the Gentile World. Rom.
1, 18-32.
The
refusal to heed the natural revelation of God: V.18. For the wrath
of God is
revealed from heaven against all ungodliness and unrighteousness of men
who hold
the truth in unrighteousness, v.19. because that which may be
known of
God is manifest in them; for God hath showed it unto them. V.20. For
the
invisible things of Him from the creation of the world are clearly
seen, being
understood by the things that are made, even His eternal power and
Godhead, so
that they are without excuse; v.21. because that, when they
knew God,
they glorified Him not as God, neither were thankful, but became vain
in their
imaginations, and their foolish heart was darkened. Paul had
pictured the
revelation of the righteousness of God in the Gospel. And this
revelation was
sorely needed in view of another revelation of God, namely, that of His
wrath,
which is being uncovered and made known as a reaction of His holiness
and
righteousness against every transgression of His will. Down upon,
against every
ungodliness and unrighteousness of men this wrath is made plain and
exerts its
power. Whether a person is neutral and irreligious, or whether he
openly denies
and violates the divine Law: in either case God, from the throne of His
majesty
and power, will reveal, and now reveals, His wrath in the last
judgment. The
punishment which is being meted out to the willfully unrighteous
blasphemers is
apart of the final judgment upon them. It s coming is inevitable,
because these
irreligious and immoral people are characterized by the fact that they
held
back, checked, repressed, hindered, the truth in unrighteousness. Men
have the
truth, the revelation of God in nature. And this truth is intended to
have a
moral effect, to keep men in check, to guide them in the way of civic
righteousness. But they hold back the truth, they resist its influence,
they
close their eyes to its promptings; and all this in unrighteousness.
Men
willingly serve unrighteousness in preference to the truth; they reject
the
truth and accept the unrighteousness and godlessness, and thus their
guilt is
brought out all the more strongly.
The
meaning of the truth which Paul has in mind he brings out in the next
sentence.
What may be known of God is evident to them, for God has given them
evidence to
that effect. What is knowable of God, what men can conceive of with
regard to
His essence by means of their senses, that is plain to the hearts of
men: He has
given them this knowledge, He has made it plain to them. It is a
knowledge which
is transmitted to men through the works of creation. For the invisible
attributes of God, some phases of His divine essence, are plainly seen
since the
creation of the world, are brought to the knowledge of men by means of
the
things that are made, through the creatures themselves. Human reason,
when
rightly used, cannot help but perceive the divine qualities as
manifested in the
work of creation and providence. It is clear to human intelligence that
there
must be an eternal power that governs the universe, and that this
Godhead has
also other attributes, such as wisdom, goodness. The completed creation
preaches
these qualities of its Master; it praises the incomparable greatness
and glory
of God.6) So clear and unmistakable are these evidences of the
existence of God,
of the creation and preservation of the universe by His almighty power,
wisdom,
and goodness, that men are without excuse and defense. The impulse
given by God
that all men should recognize His majesty and prepare their hearts in a
corresponding manner is so great that every evasion of their plain duty
leaves
them with a bad conscience. They will not be able to advance a single
reason for
the purpose of mitigating their offense. It cannot be the fault of God
and His
creation if man does not properly recognize and serve Him; on the Day
of
Judgment no man will be able to allege the innocence of ignorance.
Note: The
apostle does not represent the natural knowledge of God as a sort of
means of
grace, by which men might attain to the saving knowledge of God. It is
only when
a person has been converted to God through the Gospel that he makes the
proper
use of the natural revelation of God. But the natural knowledge of God
is to
serve as an incentive to stimulate earnest and untiring search for the
true God,
Acts 17, 27.
Having
stated wherein the truth consists which men so consistently hinder and
reject,
Paul now shows in what way men oppose the truth and nullify its
influence.
Though men had come to know God by means of the natural knowledge,
though this
knowledge is before their eyes always, though the idea of monotheism is
ever
found in the midst of polytheism, yet men would not praise and thank
the true
God as God. They refuse to have their knowledge influence their
actions, their
mode of living. They will not permit their passive knowledge to become
an active
worship. Instead, they fell to reasonings upon the essence and cult of
God, and
in their perverse, self-willed reasonings and speculations they were
made vain;
their instinctive perception of God became confused and uncertain;
their
unintelligent, foolish heart became darkened. Their thoughts were
directed
toward vain, foolish, evanescent things; they refused to accept
instruction for
their own benefit. This is the condition of all men by nature. The book
of the
works of God in creation is before their eyes, and they cannot but
acknowledge
the existence of God and the presence of certain divine manifestations,
but they
refuse to have this knowledge influence their thoughts and will; they
deliberately hinder all good effects of the instinctive knowledge. And
what they
reason and speculate themselves, all their conclusions and judgments,
is
altogether wrong and perverted, just as they have not the slightest
desire and
intention to manifest any gratitude for the blessings received from the
providence of God.
The
result of deliberate folly: V.22. Professing themselves to be wise,
they
became fools, v.23. and changed the glory of the uncorruptible
God in to
an image made like to corruptible man, and to birds, and four-footed
beasts, and
creeping things. V.24. Wherefore God also gave them up to
uncleanness
through the lusts of their own hearts to dishonor their own bodies
between
themselves; v.25. who changed the truth of God into a lie, and
worshiped
and served the creature more than the Creator, who is blessed forever.
Amen. Here
the result of ignoring God and of deliberately setting aside the
guidance of the
natural knowledge of God is shown. When men claimed, asserted, boasted
their own
wisdom, 1 Cor. 1, 22, they became fools, they were stultified in
intellect. The
true wisdom, which comes down from above, is ever humble, but where the
divine
truth is missing, human philosophy with its boastful attitude makes its
appearance. And so the final result of the vanity of their mind, of the
darkness
and foolishness of their intellect, was that men have exchanged the
glory of the
immortal God for the semblance of the picture of mortal man. The
semblance which
was chosen in the place of God was the picture of some man or of some
animals,
either birds or four-footed beasts or reptiles. Such an idol was to be
a
representation of the Godhead, Is. 44, 12-19; Ps. 115, 4-8; 135, 15-18.
History
gives many examples; for the idols of the Greeks and Romans, also of
the ancient
Germans were statues in the form of men; the eagle of Jupiter and the
ibis and
hawk of the Egyptians were sacred birds; the white ox of the Egyptians,
the
golden calf of the Israelites, goats and monkeys in other nations, were
four-footed idols; and among the reptiles were the crocodile and
various
serpents, all of which were given divine honor. Such were and are the
manifestations of the false religions of men when they turn from the
true God.
In the foolishness of their unnatural idolatry they pervert the
original order
of God. “Man, made in the image of God, now makes God in his own image;
and
the master of the animal kingdom has so far forgotten his dignity as to
worship
the pictures of animals which should be subject to him.”
The
result of this idolatry is a loss of all true morality as well, a fact
which God
permitted as a well-deserved punishment. Therefore, because of their
godlessness
and idolatry, God has delivered the idolaters into uncleanness. It is a
divine
punishment and destiny; God punishes sin with sin. In the lusts of
their hearts,
in the condition in which they were in consequence of their godless,
irreligious
conduct, which they delighted in, God has given them over to
uncleanness. The
sinful lusts and d e sires of the heart were the people’s own doing,
and the
dishonoring practices which followed were God’s punishment. When a
person
refuses to heed the warnings of God in nature and conscience, then
these
warnings are finally withdrawn, the unrighteous person is abandoned to
the
gratification of his desires and lusts, to every form of uncleanness
and
immorality, just as a physician may finally leave an untractable
patient to his
own devices. And so the uncleanness of the idolaters results in gross
transgressions of the Sixth Commandment, that their bodies are
dishonored in
themselves. Through all immoral vices the bodies of men are shamefully
treated;
uncleanness takes away all the honor which the body of man possesses as
a
creature of God, 1 Cor. 6, 18.
The
apostle now emphasizes once more that the motive which prompted God to
this
punishment lay in the transgressors themselves. It is carried out in
the case of
all those that changed the truth of God, the true worship of God, the
true God
Himself, into a lie, into idolatry and idolatrous practices. Men have
exchanged
the true living God for idols, to whom they falsely attach the name
gods. And
the creature they have thus honored and served in place of the Creator,
in
preference to the true God, to whom alone all blessing and honor is
due, as Paul
emphasizes by the conclusion with the Hebrew Amen. This same emphatic
belief and
confession must live in the Christians of all times: there is only one
true God,
He who has revealed Himself in His Word for the salvation of mankind.
The
depths of immorality and godlessness: V.26. For this cause God gave
them up
into vile affections; for even their women did change the natural use
into that
which is against nature; v.27. and likewise also the men,
leaving the
natural use of the woman, burned in their lust one toward another: men
with men
working that which is unseemly, and receiving in themselves that
recompense of
their error which was meet. V.28. And even as they did not
like to retain
God in their knowledge, God gave them over to a reprobate mind to do
those
things which are not convenient; v.29. being filled with all
unrighteousness, fornication, wickedness, covetousness, maliciousness;
full of
envy, murder, debate, deceit, malignity; whisperers, v.30. backbiters,
haters of God, despiteful, proud, boasters, inventors of evil things,
disobedient to parents, v.31. without understanding,
covenant-breakers,
without natural affection, implacable, unmerciful; v.32. who,
knowing the
judgment of God, that they which commit such things are worthy of
death, not
only do the same, but have pleasure in them that do them. Here is
a striking
and terrible arraignment and characterization of the Gentile world in
the time
of Paul and of the unbelieving world of all times. It was because the
Gentiles
persisted in their idolatrous practices and refused to give heed to the
knowledge which was before their eyes, which was actually bombarding
their
intelligence on every hand, that God gave them over, abandoned them:
they fell
to the very lowest depths which bestial passions may reach, into lusts
and
desires of dishonor and shame. The heinousness of their transgression
is marked
by the words referring to the sex of the transgressors, for they became
guilty
of the most unnatural and revolting filthiness, since the persons of
the female
sex among them (they can no longer be designated as women) changed the
natural
use according to God’s divine institution into one altogether at
variance with
nature, women practicing unchastity with women. And in the same way the
persons
of the male sex abandoned, gave up, the natural use of the opposite sex
within
the bonds of holy matrimony, and burned in their venereal lust and
desire toward
one another, males perpetrating shameless acts with males, and
receiving the
reward, the punishment for their error, for their willfull, grievous
departure
from the order of God. It was necessary that they be punished in
themselves, in
their own bodies; it was demanded by the holiness and righteousness of
God. The
punishment for the sins of unchastity here referred to is in proportion
to their
unnaturalness and to the extent of the sinners’ departure from the
service of
the true God to all manner of base idolatry.
The
apostle now adds another factor in the guilt of the idolaters. Just as
they did
not consider God worthy of being kept and regarded in their knowledge,
God has
also abandoned them to their reprobate mind. Their conduct and the
consequences
of their action are again placed in relation to each other. God had
given them
the opportunity to know Him, the book of nature was open before their
eyes, and
they could and did read the revelation offered there. But they refused
to accept
the finding of their own intelligence; they did not consider it
worthwhile to
seek the true God; they did not want to retain the true knowledge of
God. A
reprobate mind they showed, and to this mind they were condemned. They
have lost
all moral discrimination, and therefore they are abandoned to their
nefarious
acts, to do those things which are not proper. The apostle gives a long
catalog
of their sins in which they find their delight. Cp. 2 Cor. 12, 20; Gal.
5, 19
ff.; 1 Tim. 1, 9 ff.; 2 Tim. 3, 2 ff. They are filled with, their
hearts and
minds know nothing but, unrighteousness, they delight in violating not
only all
divine, but also all human laws, especially such as pertain to the
welfare of
their neighbor. They are filled with wickedness, with the delight in
doing evil,
with badness or depravity, with covetousness that seeks only its own
advantage.
They are full of various vices: envy, murder, strife, deceit,
malignity. The
envious person begrudges his neighbor every advantage, and often
reaches the
point in which he plans and puts into execution his removal. And if it
does not
come to that point, there will be quarrels, maligning and calumniating
talk.
Body and life, money and goods, honor and good name, are attacked by
people that
have abandoned God and, in turn, have been abandoned by Him. The third
group
includes, in general, such people as have lost all sense of morality
and
decency: slanderous whisperers, that welcome every opportunity to harm
the
reputation of their neighbor; insolent persons hated by God, people
that make it
a practice to treat their neighbors with abject vileness; overbearing
boasters,
that put themselves forward at the expense of others, that boast and
brag about
their real and imaginary advantages and virtues; inventors of all evil
and
malice which wickedness can devise to harm their neighbor; disobedient
to
parents, denying even natural affection: without understanding,
refusing to
accept advice from any one else; without all natural affection of love;
without
mercy, absolutely callous toward the needs and distress of others; in
short,
they have denied all human feeling and sympathy, they have become
unnatural
monsters. And all this because they would not accept God as their God.
The depth
of their profligacy is finally indicated by a summarizing sentence:
Being such
people, so constituted, that they knew the righteous judgment of God,
fully
conceding to Him the right to determine the relation of human beings
toward one
another, and fully aware also of the fact that all those that commit
the sins
mentioned by the apostle are guilty of death, yet they not only persist
in doing
them, but they also encourage obstinate malefactors in their persistent
depravity.
This
description of the godless world is strikingly correct at all times
even in the
midst of the highest intellectual enlightenment. If people deliberately
take
God’s honor away from Him and transfer it to creatures, the result will
be
that God will abandon them to the most terrible vices, uncleanness,
unchastity,
lack of charity and compassion, and every form of unrighteousness. Such
conditions are not a mark of barbarism, but they are found in the very
capitals
of culture and learning in our days. The words of the apostle exactly
characterize the situation in the world at the present time. Worship of
heroes
and mental giants has taken the place of true service of the revealed
God. Lust
of the flesh, lust of the eyes, lasciviousness, unmentionable sins, are
prevalent. Corruption, insatiable greed and covetousness, have taken
the place
of real humanity and altruism, and all efforts at reform, especially by
means of
legal enactment, are vain. The world is rapidly drifting toward the
brink of an
abyss and will shortly find to its horror that the Day of Judgment has
dawned.
Summary.
The apostle salutes the Christians at Rome, tells of his longing to see
them and
of the duty he owes them in the Gospel message, states the theme of his
letter,
and pictures the deep depravity of the Gentiles that refuse to heed the
admonition of the natural knowledge of God.