Romans 1 Corinthians: A Verse-by-Verse Commentary

Contents

Publisher’s Preface

List of Abbreviations

Commentary on Romans

Introduction

Introduction

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Chapter Seven

Chapter Eight

Chapter Nine

Chapter Ten

Chapter Eleven

Chapter Twelve

Chapter Thirteen

Chapter Fourteen

Chapter Fifteen

Chapter Sixteen

Commentary on 1 Corinthians

Introduction

Chapter One

Chapter Two

Chapter Three

Chapter Four

Chapter Five

Chapter Six

Chapter Seven

Chapter Eight

Chapter Nine

Chapter Ten

Chapter Eleven

Chapter Twelve

Chapter Thirteen

Chapter Fourteen

Chapter Fifteen

Chapter Sixteen

W. E. Vine: The Theologian

Other Books By W.E. Vine

Copyright

Publisher’s Preface

‘‘Qualified in Many Fields, Narrow in None"

Undoubtedly William Edwy Vine was qualified in many fields. As well as being a theologian and a man of outstanding academic intellect, he had a heart for all humanity that made him a master of communication.

Born in 1873, at the time when C. H. Spurgeon, D. L. Moody, and F. B. Meyer were enjoying popularity on both sides of the Atlantic, Vine was brought up in a boarding school owned by and governed by his father, who was its headmaster. This was a major contribution to his interest in teaching. At the age of 17 he was a teacher at his father’s school while attending the University College of Wales in preparation for his London University M.A. in classics.

At the age of twenty-six he spent an Easter vacation at the home of a godly couple, Mr. and Mrs. Baxendale, where he met their daughter Phoebe; a few years later, they married. It was a marriage made in heaven. They had five children: Helen, Christine, Edward (O.B.E.), Winifred, and Jeanette. During the time of their engagement, Vine’s reputation as a clear Bible expositor was growing, and before long he accepted the joint headmastership of the school with his father. In 1904, after his father died, his brother Theodore became joint headmaster with him.

It was during this time, in conjunction with Mr. C. F. Hogg, that he produced three classic works: commentaries on 1 and 2 Thessalonians, followed by Galatians. These display the full scope of Vine’s scholarship.

While Vine was teaching in the school, preparing for his M.A. and writing in-depth commentaries, he also developed a lifetime habit of teaching classes in New Testament Greek grammar. This laid the foundation for his classic work, An Expository Dictionary of New Testament Words, and later, An Expository Dictionary of Old Testament Words. More than three million copies were sold worldwide, and they are available today in Vine’s Complete Expository Dictionary of Old and New Testament Words, published by Thomas Nelson Publishers. His scholarship and clarity of expression is as relevant today as when first published.

A Bridge Builder between Missionaries Overseas and Local Churches at Home

When Vine was in his early thirties he felt God calling him to accept an invitation to share in the responsibility of a missionary work called Echoes of Service, a project that is still strong today as Echoes International. At the time of Vine’s appointment, Echoes of Service linked 600 missionaries overseas with independent churches known as The Open Brethren. He continued this work for forty years.

This responsibility inevitably meant writing tens of thousands of letters between local churches and the missionaries overseas. Many of the letters—beside being of a practical nature—involved answering theological questions. Because of the vastness of the work, the monthly magazine called Echoes of Service was one of the many means of linking overseas missionaries with the Christians and churches at home. This magazine gave news that would stimulate prayer and support for the missionaries as well as Bible teachings. At the time of W.E. Vine’s death the magazine’s circulation had nearly doubled. He also wrote regular articles for other magazines, and many of his written works grew out of these articles, including his famous Dictionaries.

Vine also did much traveling, especially to annual missionary conferences. He was well-suited to public teaching and stimulating missionary enterprises.

A Bridge Builder between Theologians and Pastors and Bible Teachers

Spurgeon, Moody, and Meyer were devotional preachers and teachers who appealed to the heart and conscience, but at the time the Bible was under attack by a new wave of critics. There were qualified theologians who were able to combat this criticism; however, many did not have Vine’s common touch. He was a theologian who understood the current academic issues but could communicate in a popular way without wasting words. Many writers in the early twentieth century were known for the number of words they used and the weight of the books they produced. To have a writer who could be simple, direct, theologically sound, and yet practical, was most welcome.

A Bridge Builder between Traditional Bible Translations and New Ones

Professor F. F. Bruce’s article introducing Vine as a theologian underscores that W.E. Vine was as familiar with the Greek manuscripts that formed the basis of the King James Version as he was with the manuscripts that were used in translating the American Revised Version and, later, the New International Version. This means that no matter which translation you use for personal study, you will find Vine’s scholarship applicable.

Expository Commentaries. Vine applies a microscopic approach to expository teaching—a word approach that takes into consideration every reference to that word in the Bible as well as its use in contemporary and classic Greek. Vine’s verse-by-verse exposition reveals a depth of understanding that commentaries many times their size fail to give. He explains the meaning of the key words in each verse and links them with the complete passage.

Analytical Outlines. The high standard of Vine’s analytical outlines are skeletons to which you can add your own Bible studies, or you can use them to form the base for group studies or sermons.

Prophetic Exposition. While many will agree with Vine’s insight into the value and meaning of prophecy, we have to realize that prophecy is a subject with varied interpretations. However, even if your own beliefs are different from Vine’s, you will appreciate his openness to God’s truth and his sense of excitement in seeing God’s prophetic will revealed. He is not an extremist, but he conveys a genuine love for the prophetic teaching of Scripture.

A Bridge Builder between Mind and Heart

Concerning the man himself, I have come to know more of him through knowing two of his daughters as well as from the local church that he and his wife attended for so many years. Many of the members still remember the Vines and their hospitality, humor, hard work, and commitment to the Word of God and missionary enterprise. The writings of W. E. Vine come from the finest intellect in combination with a devoted missionary heart, truly a rare combination.

As F.F. Bruce said, The Scriptures’ chief function is to bear witness of Christ, and the chief end of their study and exegesis is to increase our inward knowledge of Him, under the illumination of the Spirit of God. Mr. Vine, in all his study and writing, would not be content with any lower aim than this, for himself and for his readers alike.

Robert F. Hicks

Bath, England

W.E. Vine (left) and Phoebe (second from right)

and four of their five children.

List of Abbreviations

Romans

Introduction

The Theme and Analysis of the Epistle

In the Epistle to the Romans, the apostle Paul vindicates the righteousness of God in His dealings with men, especially His righteousness as shown in the gospel, in which is revealed, as the apostle says in his introduction, a righteousness of God by faith unto faith (1:17). With this in view, he sets forth the character and effects of the gospel, showing the means God has adopted by which righteousness can be reckoned to men in spite of their sinful state, and further, by which His grace and mercy, now brought alike to Jew and Gentile individually, will yet be ministered to them nationally. The prominent teaching of the Epistle is that this plan of salvation is consistent with God’s own character and attributes.

With this then before him, the apostle, after his prefatory remarks, firstly sets forth the condition of the human race in its alienation from God, showing the effects of the Fall and of the refusal of man to recognize and acknowledge his Creator in the revelation He has given of Himself in nature. In this part of his Epistle, he vindicates the righteousness of God in visiting men with wrath because of their sin. Jew and Gentile are thus alike brought under the judgment of God.

All this, however, is only preparatory to an exhibition of the way in which the dislocated relationship between man and God can be adjusted. This has a twofold side to it—on God’s part, the means provided in the vicarious death of His Son, on man’s part, the one thing necessary being faith. Having laid the foundation of the adjustment of the relationship between man and Himself in the death of Christ, God calls upon the sinner to respond to His mercy simply by exercising faith. Faith introduces him into a life in Christ Jesus, which is freely given to him on the ground of His death. This is the subject of the section of the Epistle from chapter 3:21 to the end of chapter five.

The character and power of this new life are shown in the sixth and eighth chapters. In this connection, the apostle takes up in the seventh chapter the subject of the Law, by way of contrast. While showing its inherent perfection, he, at the same time, shows its inability to reestablish the lost relation between God and man, to impart eternal life and to produce righteousness in the life. It is an external force, the effect of which is to reveal the power and exceeding sinfulness of sin. In contrast to this is the internal force of the new life in Christ, which operates by the indwelling of Christ Himself through the Holy Spirit. In the next part of the Epistle, chapters nine to eleven, still justifying the ways of God with men, he shows how the divine dealings with the nation of Israel and the Gentile nations are consistent with God’s own sovereignty and righteousness, and how salvation is to be brought to all solely on the ground of faith. In these eleven chapters, the apostle displays the sovereign grace of God, in spite of the Fall and its consequences, first in the case of those who accept the divine conditions, and then eventually in national deliverance and blessing in the coming age.

From the twelfth chapter onward, the Epistle is occupied with the effects of the gospel as seen in the conduct of Christians in their various relations and duties, Godward and manward. These constitute the outward expressions and manifestations of the inward life received in Christ through the Gospel.

The whole Epistle thus may be viewed under the three headings of light, love and life, in that order. The first part reveals God as light, in all His holiness and righteousness, and in contrast to the darkness of man’s state. Then comes the revelation of God’s love in Christ as exhibited at the Cross. Thirdly, as the outcome of the divine love, we see the divine life, into which the believer is brought through union with Christ and the effects of which are seen in his conduct.

Chapter One

Introduction

Romans 1:1-16

1:1 Paul, a servant of Jesus Christ,—Doulos is, strictly, a bondservant; it is rendered bond in contrast to free in 1 Corinthians 12:13, and bondman in Revelation 6:15. Jesus (Heb. Joshua) denotes Jehovah is salvation.

The order of the titles Jesus Christ and Christ Jesus is always significant: Christ Jesus describes the one who was with the Father in eternal glory, and who came to earth, becoming incarnate; Jesus Christ describes Him as the One who humbled Himself, who was despised and rejected, and endured the cross, but who was afterwards exalted and glorified. Christ Jesus testifies to His preexistence; Jesus Christ to His resurrection and exaltation.

called to be an apostle, separated unto the gospel of God,—He was separated, firstly, in the purpose of God, prior to his conversion (Gal. 1:15); secondly, in actual experience, at his conversion; thirdly, at Antioch, by the Holy Spirit, for his life’s service in the Gospel (Acts 13:1).

Romans 1:2-6

This passage contains an outline of the subject of the gospel. There are four headings, and these correspond respectively to the four parts of the Scriptures:

1.the promise of the gospel (v. 2)

2.the person of the gospel, (vv. 3, 4)

3.the preaching of the gospel, (vv. 4, 5)

4.the product of the gospel, (v. 6)

The promise is conveyed in the Old Testament, the Person is the special theme of the four Gospels; the preaching is recorded in the Acts; the product consists of those to whom the remainder of the New Testament is addressed.

1:2 which He promised afore by His prophet—The work of the prophet is to tell forth spiritual truth, whether predictive or otherwise. Thus, of Aaron, God said to Moses, he shall be thy prophet, i.e., thy mouthpiece (Ex. 7:1; cp. 4:16).

in the holy Scriptures,—Though the article is absent in the Greek, it should be retained in translating. The Scriptures are referred to seven times in this Epistle, three times in the plural (1:2; 15:4; 16:26), and four times in the singular, pointing to a definite text (4:3; 9:17; 10:11; 11:2).

This term is here used, as elsewhere, technically, to denote the collection of writings of the Old Testament.

1:3 concerning His Son,—To be connected with what immediately precedes. This title distinguishes the person from all others, since it indicates in His case, a unique relationship. His Sonship is coexistent with the Fatherhood of God. The timeless existence of the latter involves the timeless existence of the former, for God could not be an everlasting Father had He not an everlasting Son.

who was born—Not was made, as in the a.v. (cp. born of a woman, born under the law, Gal. 4:4). So always in the matter of His birth. On the other hand, He was made sin (2 Cor. 5:21).

The word ginomai literally denotes to become. This is used not only of persons, but also of events. Hence, what is conveyed here is not merely that Christ was born: the word carries with it all that He underwent, both in circumstances as well as in person, all, that is to say, that was involved in His leaving the glory and coming to earth to be born of a woman.

of the seed of David according to the flesh,—The Gospel of Matthew begins with the description of Christ as the Son of David, and the book of Revelation closes with His own declaration that He is the Root and Offspring of David (Rev. 22:16).

The word flesh is here used to denote humanity. It is that by which the Lord Jesus identified Himself with the human race. This statement as to His humanity is preparatory to the testimony which follows as to His Deity.

1:4 who was declared—Horizō: this verb has two meanings in the N.T., (1) to ordain, or appoint (as in Acts 10:42; 17:31). This meaning would not suit the present passage, as Christ was never appointed as the Son of God.

(2) to mark out, determine or define, in distinction from others, as the horizon marks the distinction between earth and sky. So, Christ was marked out as, or shown to be, the Son of God by the resurrection of the dead.

to be the Son of God with power,—With power is literally, in power, power which was His, both in the days of His flesh and in His resurrection.

according to the spirit of holiness,—Christ was distinguished from all other beings as the Son of God in two respects. Firstly, by His life, a life of perfect holiness; secondly, by His death and resurrection. The spirit of Christ, distinct, and yet inseparable, from the Holy Spirit, was essentially and absolutely holy. His sinlessness marked Him off from all merely human beings. This uniqueness involves the supernatural character of His birth. All who have been born naturally have been tainted with sin. He was sinless (Heb. 4:15; 1 Pet. 2:22; 1 John 3:5). Therefore, His birth was supernatural. Preexistent as Son of God, and therefore Himself essentially one in godhood with the Father, He became incarnate as a human descendant of David. His sinlessness, admitted by friend and foe alike, both during the days of His flesh and ever since, testifies to His deity, as the Son of God.

by the resurrection of the dead;—This is the second fact which distinguishes Him from all others as the Son of God. His resurrection was an inevitable result of His sinlessness. Death is the consequence of sin. He had none. His death was self-imposed. He laid down His own life, bearing sins, not His own, but ours. His death was unique (1) in that it marked the close of a sinless life on earth, (2) in that He voluntarily yielded to it, enduring it by way of vicarious sacrifice. Consequently, resurrection was His divine prerogative, and not a matter of divine favor, as in the case of others. Since He was His holy one, God did not suffer Him to see corruption (Ps. 16:10). Death could not keep its hold in His case. Thus, both by His sinless life and in His resurrection, He was determined as the Son of God.

But not only so, His power, in the resurrection of others, coupled with the fact of the resurrection of saints at His death (recorded in Matt. 27:52), as well as His own part in His resurrection (John 2:19), were evidences of His deity, as the Son of God; possibly, too, the phrase has in view the fact that His resurrection was both an example and guarantee of that of others.

even Jesus Christ our Lord,—This has the position of emphasis coming as it does at the end of the statements concerning His incarnation, life, death and resurrection.

1:5 through whom we receive grace and apostleship,—i.e., from the Father as the source, through the instrumentality of the Son (cp. 1 Tim. 1:1 and see Gal. 1:1).

Grace supplied the capability of the work; apostleship was the resulting function in which the work was to be carried out.

unto obedience of faith—Two translations are possible here, the one given in the text, or the one given in the r.v. margin, unto obedience to the faith. As faith is one of the main subjects of the Epistle, and considering that this is part of the introduction, the rendering given in the text is probably to be preferred. Faith is the first act of obedience in the new life.

among all the nations, for His name’s sake:—This is the paramount consideration in all gospel work. While the gospel is intended to accomplish the salvation of souls, yet, above and beyond this, its object is the glory of the Redeemer. The proclamation of the Gospel is a witness for His Name. His Name expresses what He is, and it is His character that shines out, not only in the nature of the Gospel itself, but also in the results which it achieves. Those who yield to the gospel the obedience of faith, therein reflect the character of Him whom it preaches and whom they receive. Thence onward their lives, as they show forth His glory, bring honor to His Name (see Acts 15:14).

1:6 among whom are ye also, called to be Jesus Christ’s:—i.e., you are of those who among the nations have obeyed the gospel (v. 5). The comma after also is important. This word goes with its own clause, not with called to be Jesus Christ’s. We are not here said to be called by Him, though that is true, but called to be His possession. In the language of the Acts and Epistles, the word called always denotes an effectual calling, and therefore, suggests both the call given by God, and obedience to it on the part of believers. Paul has drawn attention in the first verse to the dignity of his own position in relationship to Christ; he now speaks of the dignity of their position in this relationship. If he had received a call, they had also, and that through the voice of God in the Gospel.

1:7 to all that are in Rome, beloved of God,—God has a special love for those who are the called (John 14:21, 23; 16:27). The measure of God’s love to such is the measure of His love to His Son (John 17:23).

called to be saints:—The saints are such by divine calling. They are not called to live a holy life in order to be saints, but because they are so, as a result of the sanctifying power of the Spirit of God. Holiness is a condition of separatedness to God by divine call. To be saints is to partake of the character of God, and so to represent Him worthily. The character of those who belong to Him is the outcome of their relation to Him. The word saint, in reference to an individual believer, is not found in the New Testament. In Philippians 4:41, where the singular is used, the saints collectively are in view.

Grace to you and peace—Grace is God’s free unmerited favor toward man. Peace is the result to those who respond to His grace. Our hearts are kept in peace as we realize that the favor of God is upon us.

from God our Father and the Lord Jesus Christ.—What comes from the one comes equally from the other, a striking testimony to the deity of Christ. This opening section of the Epistle contains several foundation truths of the faith:

1.that the writers of Holy Scripture spoke from God

2.that Christ was, and is, the Son of God

3.that He became incarnate

4.that He was sinless

5.that He was raised from the dead

6.that the Gospel is God’s call to man for the obedience of faith

7.that the Gospel claims men for Christ

8.that Christ is God

1:8 First, I thank my God . . . for you all, through Jesus Christ—The mediator, through whose person and work thanksgiving to God is alone possible. The order of the titles brings His incarnation and death, His resurrection and ascension, into prominence as the basis of thanksgiving.

that your faith is proclaimed throughout the whole world.—Kosmos here denotes mankind in general. That the word here signifies the Roman Empire is not likely. Paul probably means that wherever he goes he hears of their faith.

1:9 For God is my witness, whom I serve—Latreuō, and its corresponding noun latreia, originally signified the work of a hired servant, as distinguished from the compulsory service of the slave, but in the course of time, it largely lost that significance, and in its usage in Scripture the thought of adoration was added to that of free obedience. Used of the service of God, the word gained the idea of a service characterized by worship (see, e.g., Phil. 3:3; Heb. 8:5; 9:9, 14; 10:2; 12:28; 13:10; Rev. 7:15; 22:3).

in my spirit—That is, in contrast to the service of ritual in the tabernacle and the temple. Paul’s service was not mechanical; it was a matter of worship to, and communion with, God, and therefore was rendered essentially in His spirit.

in the gospel of His Son,—This marks the special feature of his service. That the gospel of God is equally the gospel of His Son is a testimony to the deity of Christ.

how unceasingly I make mention of you,—Constantly recurring prayer is the meaning. Mneia, rendered mention (here and in Eph. 1:16; 1 Thess. 1:2; Philem. 4), also means remembrance (Phil. 1:3; 1 Thess. 3:6; 2 Tim. 1:3), in which last it is used of prayer, as here.

always in my prayers—This is probably to be connected with the following words in verse 10.

1:10 making request, if by any means now at length I may be prospered—Euadoumai, literally, to have a good journey is used, (a) of the removal of difficulties in the way, as here; (b) of material prosperity in the daily avocation, 1 Corinthians 16:2; (c) of physical health, 3 John 2; (d) of spiritual health, (id.)

by the will of God to come unto you.—Thelēma, when used of God, signifies a gracious design (cp. 2:18; 12:2; 15:32); the similar word boulēma, denotes a determined resolve (see 9:19). Submission to the will of God is not inconsistent with constant prayer. Prayer is often answered in a manner unanticipated by us.

1:11 For I long to see you, that I may impart unto you—The word suggests the idea of sharing rather than giving (cp. 12:8; Luke 3:11; Eph. 4:28; 1 Thess. 2:8). Paul would give of that which God had already given to him.

some spiritual gift—Charisma denotes a gift of grace (cp. 5:15, 16; 6:23; 11:29). What Paul desired to impart came as a gracious gift from God to him, by the operation of the Spirit of God upon his spirit. In this way the gift was spiritual (cp. John 7:38, 39).

to the end ye may be established;—Stērizō, from stērix, a prop. A strengthened form is episterizo (for which see Acts 14:22; 15:32, 41; 18:23). To establish is to cause to lean by supporting. Ministry of God’s Word, which leads us into fuller dependence on God, is ministry which establishes us. The Hebrew word for believe literally means to lean upon (cp. 2 Chr. 20:20); Believe in the Lord your God, so shall ye be established, where believe and established represent the same word. The means of this constant confirmation, then, is the impartation of spiritual benefit, and the response of faith (see next verse, immediately below).

1:12 that is, that I with you may be comforted in you,—Establishing produces comfort, both for those who are ministering, and for those who are ministered to.

each of us by the other’s faith, both yours and mine.—The evidence of faith in another believer is a means of comfort to the one who witnesses it.

1:13 And I would not have you ignorant, brethren,—This refers to believers without distinction of sex. The word sisters is used of believers in 1 Timothy 5:2 only, and there the subject in hand requires it. Here, it includes both brethren and sisters in the Lord (cp. Acts 1:15, 16; 1 Thess. 1:4).

that oftentimes I purposed to come unto you (and was hindered hitherto),—He had entertained the hope for several years (15:23). What the hindrance was, we are not told (cp. 1 Thess. 2:18, where Satan is mentioned as the hinderer). In Acts 16:6, a hindrance is recorded as imposed by the Holy Spirit.

that I might have some fruit in you also, even as in the rest of the Gentiles.—The apostle seems to have had in view the fruit not only of gospel work in the conversion of souls, but, as the preceding context suggests, that of the edification of the saints.

1:14 I am debtor—He was under an obligation to preach the gospel, as one to whom a stewardship had been committed (1 Cor. 9:16, 17; Eph. 3:2, 7-9).

both to Greeks and to Barbarians,—These were his spiritual creditors; not, of course, merely the people of Greece, as that would mean that the Romans were barbarians, an idea far from the apostle’s thoughts; nor Gentiles as a whole, for he distinguishes them from the barbarians. Inasmuch as Greek was a universal language amongst the civilized nations of the Roman Empire, he means all such nations, including the Romans themselves, in contradistinction to the barbarians, the uncivilized nations.

both to the wise and to the foolish.—The difference here is that between the cultured and uncultured, from the educational and philosophic point of view.

1:15 So, as much as in me is, I am ready—Prothumos denotes a willing alacrity, not only readiness, but an inclination.

to preach the gospel to you also that are in Rome.—To preach the gospel represents the one word in the original euaggelizomai. A synonym is kērussō, which denotes to give a proclamation as by a herald. This word is not used invariably for the preaching of the Gospel (e.g., at 2:21).

1:16 For I am not ashamed of the gospel:—A negative expression is often used as a forceful method of stating a positive fact: he glories in the Gospel (cp. Gal. 6:14).

for it is the power of God,—The power of God is now mentioned for the second time. The first was in connection with the resurrection of Christ (v. 4); here, it characterizes and conditions the Gospel. The second is the outcome of the first. In the twentieth verse, it has reference to the essential attribute of the Godhead as demonstrated in creation.

unto salvation—Salvation is not only deliverance from the punishment of sin. It describes the effects of the eternal deliverance bestowed by God through His grace in Christ Jesus upon those who believe. It therefore includes deliverance from the bondage of sin (2 Cor. 2:15; Heb. 7:25; James 1:21) and all that is involved in this in the present life of the believer, and further, the culminating act of divine grace in the redemption of the body, and all that issues therefrom (5:9, 10; 13:11; 1 Cor. 3:15; 5:5; Phil. 3:20; Heb. 9:28; 1 Pet. 1:5).

to every one that believeth; to the Jew first, and also to the Greek—It was necessary that the word of God should first be preached to the Jews (Acts 13:46). This had been the command of the Lord to His disciples just before He ascended. He had told them that repentance and remission of sins were to be preached in His Name unto all the nations, beginning from Jerusalem (Luke 24:47). They were to be His witnesses, first in all Judea and Samaria, and then unto the uttermost parts of the earth (Acts 1:8). Inasmuch as the Jews were the heirs of the promises of God to Abraham, and these promises included the blessings of the gospel, the good tidings must first be proclaimed to them. On the other hand, the Jew must, at the same time, find his place in the scheme of God’s grace through the gospel on the same ground as the Gentiles. The privilege of the Jew in this respect was merely that of priority of time, and not of superiority of condition. That the gospel was to be preached to the Jew first shows both the faithfulness of God in fulfilling His promise to the chosen seed, and His grace toward those who had despised the privileges granted them and had rejected their Messiah.

The Righteousness of God

Romans 1:17-11:36

God’s Righteousness Seen in the Gospel

Romans 1:17

1:17 For therein is revealed—The tense is continuous is being revealed, i.e., to each fresh discoverer.

a righteousness of God—The absence of the article suggests a different kind of manifestation of God’s righteousness from that given at Mount Sinai. The character of God is invariable, but is manifested in different ways, and especially in the two contrasting modes of manifestation in the Law and in grace. The gospel is provided on a righteous basis equally with that of the Law, and the righteous character of God is vindicated alike in each, but His righteousness is displayed differently.

by faith unto faith:—Literally, from faith unto faith, see r.v. margin. God’s righteousness, revealed in the gospel, is manifested apart from law, and solely on the principle of faith. Such a mode of justification can be proposed only to faith, for faith is the only alternative to works. The words unto faith may be understood in one of two ways: (a) the effects of the gospel begin by faith; but the first exercise of faith is only the first step in the path of faith. The first step is implied in the words, from faith; the phrase to faith concerns the subsequent life, and is involved in the quotation which follows, the righteous shall live by faith. From faith points to the initial act; to faith to that life of faith which issues from it. Thus, the phrase by faith to faith would embrace the entire Christian course; (b) the righteousness of God is revealed by faith, i.e., on the principle of faith, unto faith, i.e., so as to be received by faith. Faith alone can participate in the blessing, if there is to be a revelation of divine righteousness, and consequently it is to faith, wherever faith may be. The man that has faith gets the blessing. The latter meaning seems preferable, as Paul is here simply speaking of the way in which man is made righteous and lives.

as it is written, But the righteous shall live by faith.—This statement from Habakkuk 2:4 is quoted three times in the New Testament. Here, the point of the quotation is that a man who is righteous has life, not because of his adherence to law, but by faith. In Galatians 3:11, the apostle is teaching the same thing, but there he is combating Judaism, and the force of his argument is that no man, however virtuous, can be justified by lawkeeping. In Hebrews 10:38, faith is again emphasized as an essential thing. The prophet Habakkuk showed that deliverance from impending national danger would be granted to the man who had faith in God. In the New Testament, the teaching is transferred from the material blessing of deliverance from national danger to the spiritual blessing of eternal life.

God’s Righteousness in Judging Sin

Romans 1:18-3:20

Introductory Note

In the next part of the Epistle (from 1:18 to 3:20), the apostle draws a picture of man’s unrighteousness, firstly in order to vindicate the righteousness of God in His retributive dealings, and secondly, as a preliminary to the exposition of the gospel as the instrument of God’s unmerited favor to man on a ground consistent with divine righteousness.

The Sinful State of the Gentiles, 1:18-32

1:18 For the wrath of God—While the gospel declares the message of salvation (vv. 16, 17), it is a salvation granted by one who is a judge and who, consistently with His own character, has proclaimed, and must carry out, the doom of the ungodly. This is not an arbitrary manifestation of wrath, but the necessary exercise of the infallible judgment of the judge of men.

The subject of the wrath of God recurs throughout the first part of the Epistle (see 2:5, 8; 3:5; 4:15; 5:9; 9:22). In this Epistle, which treats especially of the gospel, the differing attributes of God are set forth in a manner which reveals His character as a whole. While the gospel reveals Him as infinitely merciful, His mercy is not characterized by leniency toward sin. The Scriptures never reveal one attribute of God at the expense of another. The revelation of His wrath is essential to a right understanding of His ways in grace.

is revealed from heaven—Present tense, denoting a constantly recurring manifestation (cp. the similar statement concerning God’s righteousness in v. 17). The revelation of His wrath is constant, though two great expressions of it await the human race, one at the end of this age, the other after the succeeding millennial age.

against all ungodliness and unrighteousness of men,—Two aspects of sin are here particularized, (1) as against God, (2) as against man, though unrighteousness is likewise sin against God. Asebeia, ungodliness, impiety (lit., irreverence) suggests a disregard of the existence of God, a refusal to retain Him in knowledge; that habit of mind leads to open rebellion. Adikia, unrighteousness (lit., unrightness) is a condition of not being right, or straight, with God, judged by the standard of His holiness, or with man, judged by the standard of what man knows to be right, through his conscience.

who hold down the truth in unrighteousness;—Katechō is to hold fast, whether by avoiding the relinquishing of something (as in 1 Thess. 5:21), or by suppressing it so that it may not reach others. Here the latter is in view, and the idea is that of purposive suppression of the truth (see 7:6; 2 Thess. 2:6).

1:19 because that which may be known of God—Literally, that which is knowable of God, referring to the physical universe, in the creation of which God has made Himself known in a particular manner—knowable by the exercise of man’s natural faculties, and without such supernatural revelations as those given to Israel. The reference here is to the witness of the truth to the conscience, through creation (cp. Ps. 19).

is manifest in them;—That is, as beings possessed of faculties capable of receiving what may be known of God; not among them. God gives an external manifestation of Himself and has provided men with the faculty to receive it. Hence, the Scripture regards ignorance of God as a willful sin.

for God manifested it unto them.—The tense is the aorist (or past definite), viewing the revelation of God in creation as a complete act. The effect of the aorist tense here, however, is much the same as that of the perfect, which signifies the abiding results of an act, only the aorist stresses the decisive and definite character of the manifestation.

1:20 For the invisible things of Him—That is, the invisible nature of God in its different characteristics and qualities (see Job 23:8, 9; John 1:18; 5:37; Col. 1:15; 1 Tim. 1:17).

since the creation of the world—This has been understood in two ways, (a) as referring to time, i.e., since the world was created, but this has comparatively little force and is somewhat tautological; (b) as indicating the natural source from whence the knowledge can be derived. This seems to be the apostle’s meaning. From the visible, the mind was intended to conceive of the invisible. The physical creation provides the basis upon which certain attributes of God are made known to the mind, and thereby the conscience is affected.

are clearly seen, being perceived through the things that are made, even His everlasting power—Aidios, everlasting, is used elsewhere in the New Testament only in Jude 6. Both the unchangeableness and omnipotence of God are here in view, as exhibited in creation.

and divinity;—Theiotēs, used only here in the New Testament, is associated in meaning with theotēs, Godhead, which is used only in Colossians 2:9. There is, however, a certain distinction in meaning and accordingly, the former is here translated divinity and the latter godhead. The difference in the words is appropriate to the respective passages. Here, Paul is speaking of the revelation which God has given in nature of His divine attributes. Man can thereby know certain facts about Him, such as His divinity, but cannot know God personally. Such knowledge can come only through the Son of God (cp. John 17:25 with John 1:18). In Colossians 2:9, Paul is speaking of the absolute Godhead of Christ, the fullness of which dwells in Him, and not of an external revelation of His divine attributes. Hence the suitability of theotēs, deity, in that verse.

that they may be without excuse:—It is difficult to choose between this rendering and that of the r.v. margin, which is the a.v. test. Grammatically, the r.v. text translates according to the regular construction (as in 1:11; 4:16; 6:1, etc.) and the meaning is that it was the purpose of God to remove from man all possible excuse for ignorance of Himself (cp. 3:19). This seems to be correct.

1:21 because that, knowing God,—Ginōskō here suggests, not an intimate and personal acquaintance, which would be conveyed by the word oida, but a knowledge of the existence of God and of those attributes already referred to. Man began with knowledge, not ignorance, of God’s being and character. He has become alienated (Eph. 4:18). The Fall implies a descent from the light into mental and moral folly. Man was not created thusly; his present condition is not a primary state but one self-induced.

they glorified Him not as God,—The natural creation was intended to lead man to glorify God and to express gratitude to Him. Cessation from praise and thanksgiving to God leads to disastrous consequences, which the apostle now enumerates. When we leave off praising and thanking God, we open the way for every form of evil.

neither gave thanks;—Thanklessness toward God is a proof of the alienation of man from Him. Thanksgiving is the expression of gratitude toward, and joy in, God, and the acknowledgment of the blessedness of His will (see 1 Thess. 5:18).

but became vain—Mataioō signifies to become useless; the corresponding adjective is mataios, which is used in the LXX for the Hebrew word habal, rendered vanity or vanities, and frequently applied to idols. Both verb and adjective occur in 2 Kings 17:15, they walked after vanities and became vain, and again in Jeremiah 2:5. The word is used to express King Saul’s admission of guilt, I have played the fool (1 Sam. 26:21). Refusal to recognize God leads to a condition of uselessness, of futility for the purposes for which He created man.

in their reasonings,—Dialogismos, chiefly in the N.T. in an evil sense, of reasonings that are the outcome of self-will, reasonings of the natural mind in independence of God. So in the Septuagint (e.g., Lam. 3:60), imaginations. Here it denotes the false notions about God, entertained in opposition to the facts revealed concerning Him in nature.

and their senseless heart—Asunetos is, literally, unintelligent or without understanding and is so translated in verse 31 and elsewhere in the New Testament (see 10:19; Matt. 15:16; Mark 7:18). The heart is frequently spoken of figuratively to indicate the hidden springs of the personal life. Here, it is used simply of the understanding (as also in Matt. 13:15).

was darkened.—Skotizomai is used of spiritual darkness again in 11:10, and elsewhere in the New Testament only in Ephesians 4:18. The light that God had given men in nature became darkness in them. The faculty of reason becomes impaired by its abuse (see Matt. 6:23).

1:22 Professing themselves to be wise, they became fools.—Mere profession of wisdom is spiritual hallucination. The condition of heathenism is the consequence of departure from the primitive acknowledgment of God and the recognition of His attributes as revealed in creation; it is not a state from which men have advanced by stages to attain the knowledge of God.

1:23 and changed—Allatō signifies to exchange one thing for another. They could not actually change the glory of God into anything. His glory is immutable. They made an exchange (cp. Ps. 106:20, r.v.).

the glory—Referring to His everlasting power and divinity (as in v. 20), and thus denoting the attributes of God as revealed through creation.

of the incorruptible God—Aphthartos is used of God (here and 1 Tim. 1:17; wrongly translated immortal in the a.v.).

for the likeness—Homoiōma, a resemblance. The association of the two similar words likeness of an image, while practically the same thing as for an image, serves to enhance the contrast with the glory of the incorruptible God, and is expressive of contempt.

of an image—Man is essentially constituted to be a worshiper. If he abandons the worship of God, some other object will be found to take the place of the Creator. In the Old Testament, the voices of the prophets are raised sarcastically against the folly of idolatry, for God is remonstrating with His own people for turning from Him and falling thus to the level of the nations around them. Sarcasm is, however, conspicuous by its absence when the subject is mentioned in the New Testament. The manner in which Paul appeals to the Greeks on Mars Hill is not sarcastic, he is simply stating as a fact the folly of idolatry. The Gentiles, though originally turning from the worship of the Creator, were not guilty of folly to the same extent as Israel. Gentiles are brought up in idolatry. Hence sarcasm is not used in appeal to, or remonstrance with, them.

of corruptible man,—The words incorruptible and corruptible are inserted in order to expose more vividly in the contrast the folly of the exchange.

and of birds, and fourfooted beasts, and creeping things.—The order of the objects of worship is suggestive of the progressive degradation of the worshipers.

In whatever way idolaters regard their idols, whether as mere symbols of the beings they worship, or as indwelt and energized by these beings, Scripture knows no such distinction. All such worship is transgression against God.

1:24 Wherefore God gave them up—Civilization provides no remedy for, or safeguard against, the evil. The more civilized men became, the more vicious became their idolatry. The knowledge of God is the only means of leading man to purity of heart. The sanctity of the body is implied in the teaching of this verse.

Paradidōmi signifies to hand over to the power of another. The statement is repeated in verses 26 and 28. The same word is used in reference to the death of Christ at 4:25 and at 8:32 (see also 6:17). In this passage, the reference is to the divine retribution following upon the sin of exchanging God for an idol. To abandon God is to open a way for complete moral degradation. This retributive dealing is not the outcome of mere despotism on the part of God; for the acknowledgment and worship of the Creator are the means of human happiness. Atheism and polytheism tend inevitably to moral disease. Our moral nature is governed by laws which God has Himself put therein as part of our very constitution. God works in and by these laws in human experience. In acting against them, man sins against God as his Creator and sins against himself as the creature. He therefore lays himself open to the divine retribution expressed in this verse. The process described is not that of mere natural law, it is designed by God and the issue is reached under His control.

It must be remembered that in the solemn description given in this passage, of the consequences of idolatry, the apostle is not presenting what is necessarily an irretrievable condition, for the gospel proves to be the power of God unto salvation even from such degradation. Indeed, the whole description is a dark background to the revelation of the grace of God in and through the gospel.

in the lusts of their hearts—That is, in their condition characterized by the lusts of their hearts.

unto uncleanness,—See 9:19 (cp. the phrases in vv. 26 and 28 in this chapter).

that their bodies should be dishonored among themselves:—This dishonor is the retributive effect of their dishonor done to God.

1:25 for that they exchanged—Metallassō, in the N.T. only here and in the next verse, denotes the giving up of one thing (here the truth of God) in order to receive another (a lie). See note on changed at 1:23 above). The verb here is but a stronger form of the verb allassō there.

the truth of God—This corresponds to the glory of God (in v. 23). The phrase signifies, not the truth concerning God, but God whose existence is a verity, the true God, as revealed to man by creation.

for a lie,—A terse expression used by metonymy (the substitution of a word describing the nature or significance of an object instead of the object itself) for an idol. Isaiah speaks of the idolater as failing to perceive that there is a lie in his right hand (Is. 44:20); Jeremiah calls the molten image falsehood (Jer. 10:14; 13:25; cp. 16:19, 20); so their lies (Amos 2:4).

and worshiped—Sebacomai is used here only in the New Testament. It primarily denotes to hold in reverence, and so to give honor to.

and served—For latreuō, see note on Romans 1:9. The order worship, and serve is constant in Scripture (e.g., 6:13, 14). Acknowledgment of the person Himself must have precedence over activity in His service. Service to God derives its effectivity from engagement of the heart with God.

the creature . . . the Creator,—The difference between the two is immeasurable. The Creator is self-existent, unconditioned and unlimited in power and knowledge. To the Creator, the creature not only owes its existence, but by Him it is conditioned; from Him it received its power and its knowledge, and those limitations by reason of which it enjoys the blessing of dependence on its Creator. To substitute the worship of the creature for that of the Creator is therefore the very height of perverseness and folly, meriting the retribution mentioned in the passage.

rather than—That is, instead of, not a matter of comparison, but of the abandonment of one thing for another. Compare lovers of pleasure rather than (instead of) lovers of God (2 Tim. 3:4).

who is blessed—Eulogētos, used of God, indicates praise and adoration on the part of the creature, in recognition of the power and prerogatives of the Creator, and the privileges enjoyed at His hands. The word is thus to be distinguished from makarios, also translated blessed, which, when referring to God, signifies His absolute blessedness in all the perfections of His attributes.

forever,—Literally, unto the ages. The literal translation, however, is to be avoided, as, firstly, it tends to indicate a defined period, an impossible significance in the present instance, and, secondly, because it does not adequately express the phrase as understood in the mind of the Greek-speaking peoples. With them, the expression denoted undefined duration. Plato, for instance, uses this terminology to contrast something with that which comes to an end. So, the word aiōnios is contrasted with proskairos (temporary) in 2 Corinthians 4:18. Infinite duration is always the significance, unless precluded by the context.

Amen.—This is a transliteration of a Hebrew word, signifying, when used by men, So let it be. When said by God it means "It