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ROMANS CHAPTER 1
OBSERVATION STAGE
Let's take a look at this chapter in its entirety first to see what we can observe from it alone within the context of the book of Romans, and then we will double back and provide elaboration and corroboration.
The observation stage is to teach an individual to focus on the text at hand which, by and large, has all the information necessary to understand what it is saying without going on unnecessary tangents elsewhere.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
(v. 1) "Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God"
OBSERVATIONS:
A) PAUL IDENTIFIES HIMSELF FIRST AS A VOLUNTARY BENEVOLENT SLAVE OF CHRIST JESUS
"Paul, a servant of Christ Jesus" =
Paul identifies
himself first and foremost as a servant of Christ Jesus. The context "doulas"
= servant, lit. a slave, an individual owned by another. The context in
this verse of "doulos" is that kind of slavery which is a
voluntary and benevolent servitude
.
So Paul's slavery is a voluntary one to the personal benevolent ownership
of himself to Christ Jesus.
Notice that the first thing stipulated in this letter is Paul's declaration that he is a voluntary and benevolent slave of Christ Jesus. Evidently this establishes Paul's servitude to Christ Jesus as primary.
"Christ" = "Christos" = our Lord's Messianic name with a view to His diety.
Christos comes from a Greek word “chrio” (number 5548) meaning contact, to smear, to rub, and seems to be used in the context as of anoint with oil. Luke 4:18. Yet christos means “anoint, i.e. the Messiah” which tells us that the meaning CHRIST is an assigned usage meaning. Several other words in the N.T. also were given a spiritual christian meaning that was not the original Greek meaning. So it is not uncommon for a word to be used in a slightly new and different way to express a spiritual concept by the N.T. writers. Only twice in the N.T. is “Messias” (Number 3323) used. John 1:41 & 4:25. Interestingly it is in John 4:25 that both messias and christos are used. There are several other Greek words translated anoint, anointing, or anointed in the N.T. The references are only a few to illustrate the usage of each word.
(v. 1) "Why do the nations conspire and the peoples plot in vain?
(v. 2) The kings of the earth take their stand and the rulers gather together against the LORD and against his Anointed One.
(v. 3) 'Let us break their chains,' they say, 'and throw off their fetters.'
(v. 4) The One enthroned in heaven laughs; the Lord scoffs at them.
(v. 5) Then he rebukes them in his anger and terrifies them in his wrath, saying,
(v. 6) 'I have installed my King on Zion, my holy hill.'
(v. 7) I will proclaim the decree of the LORD: He said to me, 'You are my Son; today I have become your Father.
(v. 8) Ask of me, and I will make the nations your inheritance, the ends of the earth your possession.
(v. 9) You will rule them with an iron scepter; you will dash them to pieces like pottery.'
(v. 10) Therefore, you kings, be wise; be warned, you rulers of the earth.
(v. 11) Serve the LORD with fear and rejoice with trembling.
(v. 12) Kiss the Son, lest he be angry and you be destroyed in your way, for his wrath can flare up in a moment. Blessed are all who take refuge in him."
(v. 6) "Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of Your kingdom.
(v. 7) You love righteousness and hate wickedness; therefore God, Your God, has set You above Your companions by anointing You with the oil of joy."
(v. 6) "For a child will be born to us, [Israel, (vv. 1-5)] a Son will be given to us;
And the government will rest on His shoulders;
And His name will be called Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace."
(v. 7) There will be no end to the increase of His government or of peace,
On the throne of David and over His kingdom,
To establish it and to uphold it with justice and righteousness
From then on and forevermore.
The zeal of the Lord of hosts will accomplish this."
Old Testament Scripture spoke in ancient times of a Messiah Savior Who would be born as a Child and be God and Man at the same time. The prophet Isaiah verfies that a Messiah-Savior would be born of Israel Who is "Mighty God" and "Everlasting Father" Who could only then be God Himself as there are no other Gods, (Isa 43:10-11; 44:6).
Passages with the phrase "Christ Jesus" stress the exalted and anointed Son of God Who graciously emptied Himself of, i.e., set aside His divine prerogatives, adding to Himself the form of perfect Humanity so to take upon Himself the penalty of sins of the whole world by dying in the cross at calvary - the atonement for the sins of the whole world. So when the Apostle Paul uses the term "Christ Jesus" he is emphasizing the grace of God with a view to His Son's atonement for the sins of the whole world.
"Paul, a servant of Christ Jesus, called to be an apostle (lit., 'called apostle') and set apart for the gospel of God" =
"klEtos apostolos =
"called apostle"
Paul was called by God to be an Apostle. With the meaning of 'called by God' in view, we can conclude that Paul was summoned, or set apart by God for the particular purpose of being an Apostle as decreed and foreknown by God before the world began to which Paul responded to by his own free will as is the nature of response to God's election.
D) PAUL'S SLAVERY IS FURTHER DEFINED AS AN APOSTLE SET APART FOR THE GOSPEL OF GOD
"Paul, a servant of Christ Jesus, called to be an apostle (lit., 'called apostle') and set apart for the gospel of God" =
Paul's slavery is further defined when He declares himself to be called as an Apostle set apart for the gospel of God. He stipulates that God gave him the authority of Apostle, lit. a messenger.
Apostle, i.e.,
Messenger of God, is a specific office appointed by God to be in authority
over the proclamation of the gospel and the doctrines of the faith.
Set apart does not mean that one is to separate oneself from others but that one is to be especially committed in this case to proclaiming the gospel of God.
"Paul, a servant of Christ Jesus, called to be an apostle (lit., 'called apostle') and set apart for the gospel of God" (cont.) =
The gospel of God is defined in this passage as the good news of the power for the salvation of all mankind: of everyone who believes alone in the work of God alone through the resurrection from the dead of His Son, Jesus Christ our Lord unto the reception of the righteousness from God and eternal life. This is affirmed in vv. 2-4, 16-17:
(v. 2) "The gospel He promised beforehand through his prophets in the Holy Scriptures
(v. 3) regarding His Son, Who as to His human nature was a descendant of David,
(v. 4) and who through the Spirit of holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ our Lord.
(v. 16) I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.
(v. 17 NKJV) For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.' "
(v. 2) "The gospel He promised beforehand through His prophets in the Holy Scripture."
OBSERVATIONS
(v. 1) "Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God (v. 2) the gospel He promised beforehand through His prophets in the Holy Scripture." =
Since the New Testament was not yet completed, we can determine that Paul was referring to the prophets of God as reflected in the Old Testament who promised beforehand the gospel of God.
(v. 3) "regarding His Son, Who as to His human nature was a descendant of David."
OBSERVATIONS:
(v. 2) "The gospel He promised beforehand through His prophets in the Holy Scriptures (v. 3) regarding His Son, Who as to His human nature was a descendant of David." =
The Prophets in Old Testament Scripture evidently contain the gospel which God promised beforehand - i.e., a future event in history is in view.
The phrase "regarding His Son" immediately follows this message of a gospel promised beforehand and refers to the one and only Son of God Who is evidently the One Who is to fulfill this promise of the atonement so that justification, i.e., an individual's declaration of having the righteouness of God is received unto the eternal kingdom would be by faith in the Son of God alone.
"(v. 3) regarding His Son, who as to His human nature was a descendant of David" =
The term "the Son of" in this context implies having the qualities of. Hence the phrase 'The Son of God' is a term for the one and only Son of God, having the qualities of God implying Diety, Who was prophesied in OT Scripture to come in human form to provide mankind with salvation from their sins unto eternal life and rule and reign forever. Furthermore, the phrase 'as to His human nature' corroborates the fact that the Son of God has another nature, that of Humanity as well as Diety.
Further details on the Son of God
"The gospel of God which He promised beforehand through His prophets in the Holy [OT] Scriptures regarding His Son, Who as to His human nature was a descendant of David" =
"peri ............tou huiou autou tou genomenou ...................ek ..............spermatos
"concerning .......Son ...His ...the one Who came ..............out of [the] seed .........
dauid ......kata .............sarka"
of David .according to .flesh"
The phrase "according to flesh" qualifies what in this verse is in view regarding the source of God's Son which is the flesh side of the Son, i.e., the human nature of God's Son.
The Son of God is further defined as a descendant of David, testifying to His Humanity as well as His diety which is corroborated by OT prophecy.
Hence God's Son is the unique Son of God, Who is Diety and Humanity at the same time, a descendant of David, Who is the sole fulfiller of the gospel of God.
"The gospel of God which He promised beforehand through His prophets in the Holy [OT] Scriptures regarding His Son, Who as to His human nature was a descendant of David" =
God's prophets in the Holy Scriptures spoke of God's Son fulfilling the gospel of God and the Son's human nature as a descendant of David.
(v. 6) "For to us a child is born, to us a Son is given, and the government will be on His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
(v. 7) Of the increase of His government and peace there will be no end. He will reign on David's throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this."
(Isa 52:13 NIV) "See, My Servant will act wisely; He will be raised and lifted up and highly exalted.
(Isa 52:14 NIV) Just as there were many who were appalled at Him - His appearance was so disfigured beyond that of any man and His form marred beyond human likeness -
(Isa 52:15 NIV) so will He sprinkle [i.e., cleanse from all sins] many nations, and kings will shut their mouths because of Him. For what they were not told, they will see, and what they have not heard, they will understand."
The LORD's Servant, portrayed as His Holy Arm of salvation in verse 10, is described as His Servant and is further described as One Who will act wisely in verses 13-15: He will be raised and lifted up and highly exalted by the LORD. Isaiah goes on to explain that many were appalled at Him in the sense of being awestruck at Who He was and what He did because they previously had refused to accept Him as He was. His appearance was described as so disfigured beyond that of any man, His form marred beyond human likeness, pointing to being so mistreated as to cause such an extreme appearance.
[BKC, OT, p. 1107]:
"52:13. Two important points are made in this verse: the Servant will act wisely, doing what the LORD wants Him to do, and He will be.. highly exalted. His being lifted up refers not to the kind of death He died on the cross, but to His being exalted at God's right hand...
52:14. Many will be appalled (this could also be trans. 'awestruck or astonished') at the Servant. But who are the 'many'? They are probably the people in 'many nations' and their 'kings' (v. 15). By human standards Jesus was not attractive when He was on the earth (53:3). But when people see Him at His Second Coming those who did not consider Him important will be absolutely astounded. They will see Him from a new perspective.
52:15. The Servant will sprinkle people in many nations. 'Sprinkle' is associated with cleansing by the priest under the Mosaic Law... This Servant, whom many have not considered important at all, will actually provide the most important thing for nations and their kings, namely, cleansing from sin... That is why they will shut their mouths. They will be appalled that they had miscalculated the situation so badly. Realizing their great mistake, they will have nothing to say. Eventually, when they see Him exalted in His Second Advent, they will finally understand and see clearly."
(Isa 53:1 NIV) "Who has believed our message and to whom has the Arm of the LORD been revealed?
[Notice that the question, "Who has believed our message..." implies that few individuals, Jew or Gentile did believe in it. And the message referred to is from the previous verses in chapter 52 which are relative to the Servant of God Who will be raised up and exalted by the LORD and who will cleanse many from their sins, (vv. 52:13-15).
So it is implied in Isa 53:1 that the key to receiving eternal life is to believe in the message, the gospel of the sacrifice for sins by the Servant, the Arm of the LORD. As the passage continues, it is clear that it is especially to His own people, Israel, to whom the Arm of the LORD has been primarily revealed. Furthermore, in consideration of the question, "Who has believed our message," author Paul asks another question: "And to whom has the Arm of the LORD been revealed?" ]
(Isa 53:2 NIV) He grew up before Him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him.
(Isa 53:3 NIV) He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not.
(Isa 53:4 NIV) Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted.
(Isa 53:5 NIV) But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.
(Isa 53:6 NIV) We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all.
(Isa 53:7 NIV) He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth.
[So the Arm = the Strength and Representative of God was sacrificed for the sins of the whole world so as to bring to mankind - Jew and Gentile alike - the availability of eternal and temporal peace and spiritual healing = eternal forgiveness of their sins - all through believing in this availability through His sacrifice, (v. 1)]
(Isa 53:8 NIV) By oppression and judgment He was taken away. And who can speak of His descendants? For He was cut off from the land of the living; for the transgression of My people he was stricken.
(Isa 53:9 NIV) He was assigned a grave with the wicked, and with the rich in His death, though He had done no violence, nor was any deceit in His mouth.
[The Arm of God was evidently an individual Man; a descendant of Israel; without violence, lies or sin. He was oppressed, taken prisoner, judged, declared guilty although innocent and executed as if wicked. He was buried in a grave which was assigned to someone who was rich]
(Isa 53:10 NIV) Yet it was the LORD's will to crush Him and cause Him to suffer, and though the LORD makes His life a guilt offering, He will see His offspring and prolong His days, and the will of the LORD will prosper in His hand.
(Isa 53:11 NIV) After the suffering of His soul, He will see the light of life and be satisfied; by His knowledge My righteous Servant will justify many, and He will bear their iniquities."
Consider v. 11, the core of the gospel upon which all of the gospel passages in the bible are based: By the knowledge, i.e., by the faith in the righteous Servant of God bearing their iniquities, an individual will be justified, i.e., declared to have the eternal righteousness of God unto [for] eternal life. So here in Isaiah 52:13-53:11 is contained the gospel of eternal life. Israelites especially would know the content of Isaiah 53. If any individual understood and accepted the gospel as presented in Isaiah chapter 53 as true they would be justified unto an eternal righteouness of God unto [for] eternal life.
(v. 1) "A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.
(v. 2) The Spirit of the LORD will rest on Him-- the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD--
(v. 3) and He will delight in the fear of the LORD. He will not judge by what He sees with His eyes, or decide by what He hears with His ears;
(v. 4) but with righteousness He will judge the needy, with justice He will give decisions for the poor of the earth. He will strike the earth with the rod of His mouth; with the breath of His lips He will slay the wicked.
(v. 5) Righteousness will be His belt and faithfulness the sash around His waist."
Notice that a descendant of Jesse, David's father, is through the line of David. Hence this Man Who is God will be a descendant of David Who will rule the earth.
(v. 4) "and Who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord."
OBSERVATIONS:
A) THE GOSPEL OF GOD IS ACCOMPLISHED THROUGH THE HOLY SPIRIT THROUGH THE HUMANITY OF GOD'S SON
(v. 1) "Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God-- (v. 2) the gospel He promised beforehand through His prophets in the Holy Scriptures (v. 3) regarding His Son, Who as to His human nature was a descendant of David, (v. 4) and Who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord." =
The gospel of God is accomplished through the Spirit of holiness, i.e., God the Holy Spirit through the Humanity of the Son of God. The phrase "as to His human nature focuses on the Humanity of the Son of God through Whom the gospel of God, the provision of salvation for all mankind, was accomplished through the Spirit of holiness, i.e., the Holy Spirit.
"And Who [His Son] through the Spirit... was declared with power to be the Son of God by His resurrection from the dead" =
Furthermore, the gospel of God was accomplished through the Humanity of God's Son Who, through God the Holy Spirit, was declared with power to be the Son of God by His resurrection from the dead.
So the gospel of God is made evident through the declaration of THE Son of God to mankind which was made to the world via the resurrection from the dead of the Son of God in His Humanity through the power of the Holy Spirit.
(v. 2) "The gospel He promised beforehand through His prophets in the Holy Scriptures (v. 3) regarding His Son, Who as to His human nature was a descendant of David, (v. 4) and Who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord." =
The good news of God regarding salvation unto eternal life offered to mankind is all about God's one and only Son Who in His Humanity as a descendant of David died and then by the power of the Holy Spirit was resurrected. It is implied that trusting in this information unto eternal life is the gospel of God. Notice the absence of human doing - the gospel has nothing to do with man's efforts. It is all about God's efforts.
D) THE SON OF GOD IS DECLARED TO BE JESUS CHRIST OUR LORD
"And Who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord." =
Notice that the Son of God is declared to be Jesus Christ our Lord.
(v. 1) "Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God -
(v. 2) the gospel He promised beforehand through His prophets in the Holy Scriptures
(v. 3) regarding His Son, Who as to His human nature was a descendant of David,
(v. 4) and Who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord
(v. 5 NAS) through Whom we have received grace and apostleship to bring about the obedience of faith [in the gospel, vv. 1 & 2] among all the Gentiles for His name's sake."
OBSERVATIONS:
A) IT IS THROUGH JESUS CHRIST AND FOR HIS NAME'S SAKE THAT PAUL AND OTHERS RECEIVED GOD'S GRACE
(v. 1) "Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God - (v. 2) the gospel He promised beforehand through His prophets in the Holy Scriptures (v. 3) regarding His Son, Who as to His human nature was a descendant of David, (v. 4) and Who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord (v. 5) Through Him [Christ, (v. 4)] and for His name's sake we received grace and Apostleship" =
It is through Jesus Christ and for His name's sake, i.e., for the benefit of His Holiness that Paul and others ["we", (v. 5 NAS)] received grace.
"Through Him [Christ, (v. 4)] and for His name's sake we received grace and Apostleship" =
Grace here in particular is unmerited blessing, enablement and opportunity to be a servant of Christ for His name's sake under the office of Apostle.
"Through Him [Christ, (v. 4)] and for His name's sake we received grace and Apostleship" =
The phrase "for His name's sake" refers to the reputation of Jesus Christ Who is Holy, i.e., absolutely righteous and of absolute justice.
"Through Him and for His name's sake, we received grace and apostleship to call people from among all the Gentiles..." =
Notice that Paul's primary focus is "to call people from among all the Gentiles to the obedience of faith in the gospel", that is to say, to present the gospel of God to all the Gentiles so that those who are called by God might choose to respond to the gospel of God by a moment of faith alone in Jesus Christ alone and be saved unto eternal life.
(v. 1) "Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God - (v. 2) the gospel He promised beforehand through His prophets in the Holy Scriptures (v. 3) regarding His Son, Who as to His human nature was a descendant of David, (v. 4) and Who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord (v. 5 NAS) through Whom we have received grace and apostleship to bring about the obedience of faith [in the gospel, vv. 1 & 2] among all the Gentiles for His name's sake =
(v. 5) "di .hou .....elabomen ....charin kai apostolEn ..eis ...hupakoEn pisteOs
"by Whom we received .grace and apostleship unto obedience .of faith
en ........pasin .tois .ethnesin huper .....tou .onomatos autou"
among .all .....the ..nations ..in behalf of ...name ........His"
Paul's duty is to call people from among the Gentiles to the obedience of faith in the gospel, i.e., to call people from among the Gentiles to obey what the gospel of Christ commands of one: to believe in it.
Just as obedience to the command to not covet in the Ten Commandments is obeyed in the mind, so obedience to the gospel is obeyed in the mind by believing in it, that Christ died for ones sins - no further response required. Notice that a moment of faith alone in Christ alone is in view. Ongoing faith and faithfulness is excluded.
(v. 6) "And you also are among those who are called to belong to Jesus Christ.
OBSERVATIONS:
(v. 5 NAS) "Through Whom we have received grace and apostleship to bring about the obedience of faith [in the gospel, vv. 1 & 2] among all the Gentiles for His name's sake. (v. 6) And you also are among those who are called to belong to Jesus Christ." =
"kletoi" = "called"
The word "called", in this context wherein God does the calling, implies a decree, hence a foreknowlege of God of individuals to belong to Jesus Christ before they were born and before the earth created. This implies that those called of God in accordance with His decress and foreknowledge inevitably chose of their own free will to believe in the Son unto eternal life in order to belong to Jesus Christ. Notice that the phrase "to call people from among all the Gentiles to the obedience of faith in the gospel" immediately precedes verse 6's "And you also are among those who are called to belong to Jesus Christ". This implies that one's response to the calling is volitional as is the nature of the response of faith. For that is the nature of believing. Furthermore, it is implied that once one believes unto salvation, one then belongs to Jesus Christ.
(v. 1) "Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God"... (v. 5 NAS) "Through Him and for His name's sake, we received grace and apostleship to call people from among all the Gentiles to the obedience of faith [in the gospel].(v. 6) "And you also are among those who are called to belong to Jesus Christ." =
"humis klEtoi (Adj) iEsou ....christou" =
"you ....called ..........of Jesus .Christ" =
Recall verse 1 wherein Paul identifies himself as a slave, i.e., one who belongs to Jesus Christ.
Paul addresses those he writes to in his letter which is to Roman believers who are largely Gentile in population as among those who are called to belong to Jesus Christ.
Although all have the opportunity to belong to Jesus Christ as vv. 1-6 implies, God evidently calls only certain ones from the entire population to belong to Jesus Christ. And those that are called choose freely of their own volition to believe in Christ unto salvation and hence God gives them to His Son so that they belong to Him. Those that are called inevitably choose to believe in God's Son of their own volition.
(v. 7 NIV) "To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and from the Lord Jesus Christ."
OBSERVATIONS:
(v. 5 NAS) "Through Him and for His name's sake, we received grace and apostleship to call people from among all the Gentiles to the obedience that comes from faith [in the gospel] (v. 6) And you also are among those who are called to belong to Jesus Christ. (v. 7a) To all in Rome who are loved by God and called to be saints..." =
"klEtois" = "called", adjective
Paul's message is first to all directed to people in Rome who are loved by God and called to be saints. He earlier described the intended audience of his letter in verse 6 as directed "among those who are called to belong to Jesus Christ" bringing one to the conclusion that to be "called to be saints" is closely related to being "called to belong to Jesus Christ". Furthermore, in verse 5 we have a calling of Gentiles in general by Paul and the apostles, of which Rome is generally a Gentile city, a calling "to the obedience of faith [in the gospel]". So we can conclude that Paul's letter to the Romans revolves mainly around a message to Gentiles relative to calling them to an obedience of faith in the gospel, calling them to belong to Jesus Christ, and calling them to be saints.
B) PAUL'S LETTER IS TO ALL IN ROME WHO ARE LOVED BY GOD AND CALLED, I.E., SET APART, TO BE SAINTS
"To all in Rome who are loved by God and called to be saints" =
Paul's letter is addressed to all in Rome who are loved by God and called to be saints.
"loved by God" = evidently refers to a special love of God to all in Rome who are called to be saints, i.e., called to be set apart as believers belonging to Jesus Christ unto eternal life.
"hagios" = Saints, literally "set apart". Verses 5 & 6 refer to calling, i.e., setting apart Gentiles to the obedience of faith in the gospel and calling, i.e., setting them apart to belong to Jesus Christ. Now in verse 7, all in Rome are called, i.e., set apart to be saints - those who are set apart to believe in the gospel and belong to Jesus Christ unto eternal life.
(v. 8) "First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the world."
OBSERVATIONS:
"First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the world." =
The fact that Paul thanks God through Jesus Christ for all of the saints in Rome relative to their faith being reported all over the world testifies to the sovereignty and grace of God in enabling them to come to saving faith and faithfulness and the news of this spreading all over the world.
"your faith is being reported all over the world." =
This phrase refers to the Roman believers' demonstration of the faith in the gospel of God and the doctrines of the faith in their daily lives.
"World" is an hyperbole here which refers to the area of the world which was currently accessible for believers to spread the gospel, i.e., the area of the Roman Empire, i.e., the civilized world. Other parts of the world were not yet accessible such as the North American and South American continents and would not be in view.
(v. 9) "God, Whom I serve with my whole heart in preaching the gospel of His Son, is my witness how constantly I remember you
(v. 10) in my prayers at all times; and I pray that now at last by God's will the way may be opened for me to come to you."
OBSERVATIONS:
(v. 8) "First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the world. (v. 9a) God, Whom I serve with my whole heart in preaching the gospel of His Son =
Paul expresses thanks to his God Whom he declares he serves with his whole heart, i.e., with all of his capacity relative to preaching the gospel of His [God's] Son. He interjects this declaration of his wholehearted service to His God within his expression of his thanks to his God for the faithfulness of the believers in Rome whose faith was being reported all over the world [of the Roman empire]. This worldwide report was evidently a testimony of Paul's commitment to serve God relative to preaching the gospel of God with his whole heart which was evidently successful in being spread throughout the world such that those in Rome have heard it and become faithful believers as a result.
"First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the world. God, Whom I serve with my whole heart in preaching the gospel of His Son, is my witness how constantly I remember you in my prayers at all times" =
Paul relates that God is his witness that he has been constantly and at all times remembering to pray for the believers in Rome. This has in view Paul's constant concern for the believers which includes ongoing prayer especially since Paul used the absolutely emphatic phrase "God is my witness".
C) PAUL PRAYS THAT IT IS GOD'S WILL TO COME TO THE BELIEVERS IN ROME
"and I pray that now at last by God's will the way may be opened for me to come to you." =
Paul then prays specifically for it to be God's will that the way be opened for him to come to Rome and minister to the believers there.
(v. 11) "I long to see you so that I may impart to you some spiritual gift to make you strong--
(v. 12) that is, that you and I may be mutually encouraged by each other's faith."
OBSERVATIONS:
Paul expresses his longing to see the believers in Rome in order to impart to them some spiritual gift to make them strong.
(v. 11) "I long to see you so that I may impart to you some spiritual gift to make you strong" =
Since other passages in Scripture stipulate that imparting the gifts of the Holy Spirit is solely the prerogative of the Holy Spirit; and since Paul does not use the plural word "gifts"; and since v. 12 indicates a mutual gifting benefit of Paul's visiting with the Roman believers; then we can conclude that gifts of the Holy Spirit are not in view here. Instead we have in view spiritual type gifts or blessings one believer imparts to another in the spiritual realm via fellowship with one another. Several mutual benefits of fellowship are stipulated here: that which will make you strong and mutual encouragement.
(v. 13) "I do not want you to be unaware, brothers, that I planned many times to come to you (but have been prevented from doing so until now) in order that I might have a harvest among you, just as I have had among the other Gentiles."
OBSERVATIONS:
"I do not want you to be unaware, brothers, that I planned many times to come to you (but have been prevented from doing so until now)" =
Paul advised the fellow believers, ("brothers") that he planned many times to come to visit them in Rome but has been prevented from doing so until now. The reason(s) for the prevention is not stipulated. Evidently Paul had not as yet visited Rome, although he planned to many times.
The purpose of Paul's visit was so that he might have a harvest among them like he had among the other Gentiles from other places. Harvest here evidently refers to what Paul harvested with the "other Gentiles" Since Paul's primary mission was to proclaim the gospel of God to Gentiles, (vv. 1, 5), with the stipulated result of obedience of faith in the gospel (v. 5 NAS) and to "belong to Jesus Christ" (v. 6); we can conclude therefore that the word "harvest" in the phrase "I might have a "harvest among you, just as I have had among the other Gentiles", means to result in obedience of faith in the gospel and to belong to Jesus Christ. Evidently there were those in the congregations in Rome as well as many outside the congregations who needed to hear so that they might come to the obedience of faith in the gospel and/or come to belong to Christ.
"I am obligated both to Greeks and non-Greeks, both to the wise and the foolish."
OBSERVATIONS:
A) PAUL IS OBLIGATED TO BOTH GREEKS AND NON-GREEKS, WISE AND FOOLISH ALIKE
"I am obligated both to Greeks and non-Greeks, both to the wise and the foolish." =
Paul declares that he is obligated to both Greeks and non-Greeks, lit. 'Barbarians', [and] the wise and foolish, which covers all humanity, to whom he is obligated to preach the gospel per verses 1, 5 & 6.
B) THE GOSPEL IS APPLICABLE TO ALL MANKIND, NOT TO A LIMITED FEW
"I am obligated both to Greeks and non-Greeks, both to the wise and the foolish." (cont.) =
There is no sense of limitation of population of the whole world here such that the gospel is preachable or applicable only to certain individuals within the groups of Greeks and non-Greeks, (i.e., elect vs non-elect).
The phrase "both to the wise and foolish" sets in stone the universal applicability of the gospel to all mankind. For all men are either wise or foolish.
If there is a
limitation such that the gospel is not applicable to the whole world this
then begs the question, 'How is Paul to know which individuals the gospel
applicable to, so he can preach only to them?
(v. 15) "That is why I am so eager to preach the gospel also to you who are at Rome."
OBSERVATIONS:
(v. 15) "I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. (v. 15) That is why I am so eager to preach the gospel also to you who are at Rome." =
Paul's obligation to preach the gospel to everyone in the whole world motivates him to include those in Rome.
(v. 16) "For I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile."
OBSERVATIONS:
(v. 14) "I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. (v. 15) That is why I am so eager to preach the gospel also to you who are at Rome. (v. 16) For I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes" =
Paul's unashamed confidence and eagerness to preach the gospel comes from his understanding that the gospel is the power of God for the salvation unto eternal life of everyone who believes - first Paul's message was proclaimed for the Jews and then it was proclaimed by Paul for the Gentiles.
Notice that it
is by the power of God through Whom anyone can receive salvation unto
eternal life. In the absence of qualifiers like the adverb "continuously",
the present tense verb "believes" conveys a single present
moment of believing producing the result of salvation unto eternal life.
Since eternal life is received at the first moment of faith in the gospel,
and since eternal life by its very nature is an eternal/everlasting
intrinsic part of an individual once received; then it cannot cease to
exist in that individual if that individual waivers or ceases to believe
in the gospel. Hence to demand a continuous belief in the gospel in order
to continue to have eternal life which has already been received as an
everlasting and intrinsic part of one is redundant, unscriptural and
illogical.
Evidently the power of God relative to the gospel which is the good news by which one can be saved unto eternal life is released to save any individual unto eternal life at the moment he believes.
(v. 1) "Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God-- (v. 2) the gospel He promised beforehand through His prophets in the Holy Scriptures (v. 3) regarding His Son, Who as to His human nature was a descendant of David, (v. 4) and Who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord." (v. 16) For I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes." =
The gospel is called the "gospel of God", (v. 1), which is declared to have been "promised beforehand through His prophets in the Holy Scriptures', (v. 2), which is "regarding God's Son Who as to His human nature" (v. 3), and through the Holy Spirit He "was declared with power to be the Son of God by His resurrection from the dead Jesus Christ our Lord.", (v. 4), which power of God provides "salvation of everyone who believes," (v. 16).
Paul's focus from the beginning of this letter has been the content and proclamation of the gospel of eternal life. The gospel, it is implied, is the content of what one is to believe in order to be saved unto eternal life which is to believe in the resurrection from the dead of the Son of God. This by implication provides the one who does believe in it with eternal life through the power of God. In some manner, then, we can conclude from this that the Son of God, as a descendant of David, (v. 3), in human form has covered the sins of everyone who has ever lived via His death. His resurrection from the dead supports this implication and through a moment of belief in this fact does the power of God operate such that one who believes receives eternal life.
[BKC, NT, cont., p. 441]:
"Paul's eagerness to evangelize sprang also from his estimate of his message, the gospel. (This is the fourth of five times Paul used the word 'gospel' in these opening verses: vv. 1, 9, 15-17.) Many consider this the theme of the letter, which it is in one sense. At least Paul gladly proclaimed it as God's panacea for mankind's spiritual need. He identified it as the infinite resources (dynamis, 'spiritual ability') of God applied toward the goal of salvation in the life of everyone who believes regardless of racial background."
C) THE GOSPEL IS TO BE PRESENTED FIRST TO THE JEW, THEN BUT NOT TO THE EXCLUSION OF GENTILES
(v. 16) "For I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believesfirst for the Jew, then for the Gentile" =
The gospel was and is to be presented to and through Jewish individuals as a first priority then but never to the exclusion of Gentiles. This is not to say that one is to ignore or avoid opportunities to present the gospel to Gentiles out of deference to Jews being present or not present. In most societies it is hard to readily discern who is a Jew and who is not anyway. On the other hand, historically speaking, God provided His chosen people, the Jews out of the mass of Gentiles with special and unique revelation especially through the prophets and the Law both of which provided the gospel to the world primarily through and to the Jews. The gospel has always been available to all mankind beginning with Adam and Eve but not in these two special ways: via the prophets and the Law. The early church was of nearly all if not all of Jewish origin. The focus was to spread the gospel within and through Israel to the world. The general revelation of God continues, but this special revelation through the Jews focused all humanity on God's use of His chosen people to spread the gospel to all the world.
[Everett F. Harrison, The Expositors Bible Commentary, NIV, Vol 10, Zondervan Pub., Grand Rapids, Mich. 1976, p. 19]:
"The Jew receives 'first' consideration. This does not mean that every Jew must be evangelized before the gospel can be presented to Gentiles. But it does mean that God, after having dealt in a special way with the Jew in OT days and having followed this by sending His Son to the lost sheep of the house of Israel, could not pass by this people. To them was given the first opportunity to receive the Lord Jesus, both during His ministry (John 1:11) and in the Christian era (Acts 1:8; 3:26). Paul himself followed this pattern (Acts 13:45, 46; 28:25, 28). It is a case of historical priority, not essential priority, for the Jew who is first to hear the gospel is also the first to be judged for his sins (2:9)."
[Newell, p. 21]:
"To the Jew first and also to the Greek - The Jew had the Law. They had the temple, with its divinely prescribed worship. Heretofore, if a Gentile were to be saved, let him become a proselyte and come to Jerusalem to worship as did the Ethiopian eunuch. Christ came 'to His own things' (John 1:11), to Jerusalem, to His Father's house (literally 'the things of My Father'). The apostles were to be witness - beginning from Jerusalem (Luke 24:47). The Holy Spirit fell upon the hundred and twenty at Jerusalem. Upon the persecution that arose in Jerusalem from Stephen, the disciples 'were all scattered abroad throughout the regions of Judea and Samaria, except the apostles,' but Jerusalem was the gospel's first center, then Antioch in Syria, whence Paul and Barnabas, afterwards Paul and Silas, went forth. Afterwards, the center of God's operations was Ephesus, the capital of proconsular Asia, where after being rejected by the Jews in many cities, Paul separates the disciples, and all distinction between Jew and Greek in the assemblies of the saints is gone. Then he goes to Jerusalem to be finally and officially rejected - killed, if it were possible. God waits two years at Caesarea for Jewish repentance: there is none, but the direct opposite. Then the apostle, having been driven into the hands of the Romans by the Jews goes to Rome, the world's center, only to have the Jews reject his teaching (Acts 28). Thereupon it is announced: 'Be it known therefore unto you, that this salvation of God is sent unto the Gentiles: they will also hear.'
Therefore, in expressing to the Jew first, Paul is not at all prescribing an order of presentation of the gospel throughout this dispensation. He is simply recognizing the fact that to the Jew, who had the Law and Divine privileges, the gospel offer had first been presented, and then to the Gentile. As Paul says in Ephesians 'And He came and preached peace to you that were far of [the Gentile], and peace to them that were nigh [the Jews]' (Eph 2:17). We might just as sensibly claim that Ephesians 2:17 gives Gentiles priority because they are mentioned first - 'you that were afar' over the Jews who were mentioned last, - 'them that were night.'
To claim that the gospel must be preached first to the Jew throughout this dispensation, is utterly to deny God's Word that there is now no distinction between Jew and Greek either as to the fact of sin (Rom 3:22) or the availability of salvation (Rom 10:12). Paul's words in Galatians 4:12 are wholly meaningless if the Jews still have a special place.
The meaning of the word 'first' (prOton) is seen in verse 8 of our chapter: 'First, I thank my God through Jesus Christ for you all.' That is, thanksgiving to God was the first thing Paul wrote to the Romans in this Epistle. Then he proceeds to other things. It is an order of sequence; just as the gospel came 'first' to the Jew and then to the Greek, and now, since the 'no difference' fact, is proclaimed to all indiscriminately, Jews and Greeks."
(v. 17 NKJV) "For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.' "
(v. 16) "For I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. (v. 17 NKJV) For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.' " =
Notice that the gospel stipulates that everyone who believes receives salvation unto eternal life, (v. 16), wherein a perfect righteousness from God, not based on anything man does is revealed. Such a righteousness being from God is necessarily a perfect righteousness, completely without sin which evidently is imputed to the one who believes and receives salvation. A moment of faith alone in the gospel, (Jesus Christ), is in view. Continuous faith and faithfulness is not.
(v. 16) "For I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. (v. 17 NKJV) For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.' " =
"See, he [the Babylonian, v. 6] is puffed up; his desires are not upright-- but the righteous will live by his faith"
[Bible Knowledge Commentary, OT, Victor Books, Eds. John F. Walvoord, Roy B. Zuck, 1987, p. 1513]:
"As an introduction to the woeful taunt-songs Habakkuk was instructed to record, God gave His summary condemnation of the conceited character of the Babylonian: He is puffed up. Like a bloated toad, these arrogant people hopped along toward destruction. They were swollen (the Heb. verb 'apal is used only here in the OT) with evil passions. Their desires were not upright.
Yahweh then declared that a righteous person, by stark contrast, will live by his faith (emunah, 'steadfastness or faithfulness'). A righteous Israelite who remained loyal to God's moral precepts and was humble before the Lord enjoyed God's abundant life. To 'live' meant to expereience God's blessing by enjoying a life of security, protection, and fullness. Conversely, an apparently victorious but proud and perverse Babylonian would die. Faithfulness ... and faith are related. One who trusts in the Lord is one who relies on Him and is faithful to Him."
(v. 18) "The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness"
(v. 17 NKJV) "For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.' (v. 18) The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness" =
The phrase "is revealed" in v. 18 has in view making the wrath of God observable by mankind in temporal time. This corroborates the interpretation of the same phrase "is revealed" in v. 17 which refers to making a righteousness from God evident to mankind so as to be observable in a believer by men in temporal time when that believer is faithful to his belief in the gospel.
(v. 18) "The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness" =
Godlessness is defined as anything that is rebellious against God, His righteousness, His holiness, His sovereignty, sinful behavior, not worshipping Him - unbelief. Wickedness is defined as that which is sinful, evil - more specifically in this verse: that evil which suppresses the truth about God: that He exists, is righteous, sovereign and requires man to be righteous. Hence the passage is addressing the lifestyle of immoral unbelievers, behavior which does not express worship or acceptance of God.
(v. 18) "The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness =
Immoral unbelievers who neither worship nor acknowledge God are in view, who by their godlessness and wickedness suppress the truth that God exists, is sovereign, righteous and expects man to be righteous.
Suppress = to keep from public knowledge; to exclude from consciousness; to inhibit growth or development of.
The phrase "suppress the truth by their wickedness" refers to keeping from public knowledge and ones consciousness by virtue of being wicked, the truth about God, that He exists, is sovereign, righteous and expects man to be righteous. Since wickedness is defined as behavior which is evil and thus against the sovereignty of God, more specifically in this verse: evil which suppresses the truth about God that He exists, is sovereign, righteous and expects man to be righteous, then the phrase "suppress the truth by their wickedness" describes an activity which does not worship God nor acknowledge that He exists, i.e., immoral unbelievers.
(v. 17 NKJV) "For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.' (v. 18) The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness" =
Just as an absolutely perfect righteousness from God is imputed to individuals when they believe in the gospel and is revealed to mankind as present within those individuals for those moments when they are faithful to their belief in the gospel; so the temporal wrath of God is revealed to mankind from heaven in some manner against all the godlessness and wickedness of men - unbelievers who suppress the truth by their wickedness. Hence we have a contrast of God revealing a righteousness from Himself vs. revealing His wrath from heaven: a temporal contrast.
So God reveals both His righteousness and His wrath from moment to moment in temporal time in response to man's behavior.
Whenever individuals persist in being godless and wicked, suppressing the truth about God via wicked behavior which is godless, then God's temporal wrath is revealed, i.e., exercised on the earth toward those individuals in some manner. In view is that group of individuals who are godless, i.e., immoral unbelievers who do not worship God. That this wrath is temporal and the manner of it's being expressed by God is stipulated in the verses which follow.
[Everett F. Harrison, The Expositors Bible Commentary, NIV, Vol 10, Zondervan Pub., Grand Rapids, Mich. 1976, p. 22]:
"At the outset it is important to observe the correlation between righteousness and wrath. Both are represented as being revealed [both are in the present tense]...
Wrath... is viewed here as parallel to the manifestation of righteousness, belonging to the present age. It is 'being revealed.' This means that the unfolding of history involves a disclosure of the wrath of God against sin, seen in the terrible corruption and perversion of human life..."
[BKC, NT, p. 442]:
"1:18. This verse serves as a topic sentence for this entire section. In addition, it stands in contrastive parallel to verse 17. The continuing revelation (the verb is being revealed is in the pres. tense) of the wrath of God is an expression of His personal righteousness (which also 'is being revealed,' Gr., v. 17) and its opposition to human sinfulness. Therefore people need the continuing revelation of 'a righteousness from God" (v. 17 NKJV) that He provides. God's wrath is directed against all godlessness (asebeian, 'lack of proper reverence for God') and wickedness (akikian,'unrighteousness') of men... (God's wrath will also be revealed in the future; cf. 2:5).'
"The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men" =
The wrath of God is stipulated as revealed from heaven, sending the message that God is active from moment to moment responding to the godlessness and wickedness of men on the earth with His temporal wrath.
(v. 1:18) "The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness" =
Note that whenever there is godlessness and wickedness wherein truth is suppressed by that wickedness, it is as a result of the suppression of the truth about God, that He exists, is righteous, and that men were created by Him to be godly and righteous. In order for one to suppress these truths, one must have the truth plainly available to one in the first place. Verse 19 corroborates this:
(v. 19) "Since what may be known about God is plain to them, because God has made it plain to them."
[BKC, cont.]:
"Failure to give God His due inevitably results in failure to treat people, created by God in His image, the right way. Conversely, people (in their unrighteousness toward others) continue to suppress (katechontOn, lit., 'holding down') the truth (cf. 1:25; 2:8) concerning both God and man. People had God's truth but suppressed it, refusing to heed it. And these wicked ones did this in an attitude of wickedness (en adikia)."
(v. 19 NIV) "since what may be known about God is plain to them, because God has made it plain to them.'''
(v. 17 NKJV) "For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith. (v. 18 NIV) The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, (v. 19) since what may be known about God is plain to them, because God has made it plain to them." =
The truth, i.e, the knowlege about God, that He exists, is the Sovereign Creator, is righteous and requires man to be righteous, has been made plain to men who suppress the truth about God by their godlessness and wickedness, i.e. such truth is plainly available to those who suppress the truth about God. This is why verse 18 can stipulate that men suppressed the truth by their wickedness, implying that they can plainly see the truth in the first place in order to suppress it. Verse 19 corroborates this by stipulating that this truth has been made plain to man by God.
Notice that God expresses His wrath against all godlessness and wickedness of men implying that He expects all men to be godly and righteous.
(v. 19) since what may be known about God is plain to them, because God has made it plain to them.''' =
The phrase "God has made it plain to them" implies that God has provided information to man about Himself in a manner which is readily discernible, i.e., natural revelation.
[BKC, NT, p. 442]:
"These verses declare that knowledge concerning God is available to all. This knowledge is called natural revelation because it is seen in the created world, is accessible to the entire human race, and is not soteriological, dealing with salvation effected by Christ...
Paul called this knowledge plain (phaneron), which means visible or clear. This is true because God has made it plain..."
(v. 20 NIV) "For since the creation of the world God's invisible qualities - His eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse."
(v. 19) "Since what may be known about God is plain to them, because God has made it plain to them. (v. 20) For since the creation of the world God's invisible qualities - His eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse." =
The particular qualities of God - His eternal power and divine nature are stipulated as invisible yet they are declared here as clearly seen since the creation of the world. That one can clearly see God's invisibile qualities, His eternal power and divine nature through an observation of creation implies that creation testifies clearly to a Creator with a view to His eternal power and divine nature. So something in the qualities of creation sends a clear message to all mankind of all ages, including those that do not worship God at all, that an eternal power was responsible for its existence and that power has a divine nature: God.
The reason and purpose that "what may be known about God is plain as opposed to hidden to mankind even to those who are godless and wicked and suppress the truth about God, even that He exists, is that what has been made, i.e., all that exists including man himself, reflects information about God to the extent that it clearly portrays God's eternal power and divine nature for the purpose to show that all mankind of all ages are without excuse when they suppress the truth of the existence of God and suppress the truth that creation clearly shows his eternal power and divine nature and what may be known about Him.
Notice that the wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men of all ages who suppress the truth by their wickedness, (v. 18). In view of the context of v. 20 which has all mankind of all ages in view, the occurrence of past tenses in later verses portrays specific examples of the pattern of God's wrath being revealed for all ages in response to man's godlessness and wickedness. So individuals of all ages are in view, not just a group from the past.
(v. 19) "Since what may be known about God is plain to them, because God has made it plain to them. (v. 20) For since the creation of the world God's invisible qualities - His eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse." =
What can be known about God is stipulated as being in plain view in creation. Furthermore, it is stipulated that God's eternal power and divine nature can clearly be seen in what has been made. This implies that the eternal power of God motivated by His divine nature, His holiness and His absolute righteousness created all things. The power it takes to create and maintain creation and its very nature reflects the eternal power and nature of God, Who only could have created and maintains such a creation. Evidently there is a magnificence in creation - a complexity, divine order and purpose which could only be from and clearly point to God and Who He is. This cannot be denied and when the truth of it is suppressed it is evident that those men that do that are godless, wicked and without excuse.
(v. 21 NIV) "For although they knew God, they neither glorified Him as God nor gave thanks to Him, but their thinking became futile and their foolish hearts were darkened.
(v. 22 NIV) Although they claimed to be wise, they became fools
(v. 23 NIV) and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles."
(v. 18) "The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness. (v. 19) since what may be known about God is plain to them, because God has made it plain to them... (v. 21) For although they knew God, they neither glorified Him as God nor gave thanks to Him, but their thinking became futile and their foolish hearts were darkened. (v. 22) Although they claimed to be wise, they became fools" =
When ones lifestyle becomes wicked and godless, one suppresses the truth of the evidence from creation which clearly testifies to what can be known about God, especially as to His invisible qualities, His eternal power, divine nature and righteousness; whereupon one becomes futile in ones thinking and ones foolish heart, (mind), becomes darkened (evil). Immoral unbelievers are in view. Futile thinking is defined as that kind of thinking that is without useful result, trifling and frivolous. Evidently when truth about God is rejected, over time ones thinking becomes futile, i.e., unable to be effective in recognizing and receiving what is true so that ones life can be righteous and effective.
Notice that the wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men of all ages who suppress the truth by their wickedness, (v. 18). In view of the context of vv. 18-20 which has all mankind of all ages in view, the occurrence of past tenses in later verses portrays specific examples of the pattern of God's wrath being revealed for all ages in response to man's godlessness and wickedness. So individuals who are immoral unbelievers, of all ages are in view, not just a group from the past.
So those that know God but do not glorify Him nor give thanks to Him but instead suppress the truth about God which is plain to all mankind, (vv 18-20), i.e., Who He is and the righteousness from man that He commands, (vv. 20-21), do this by their wickedness, i.e., their evil behavior which is contrary to the righteous behavior God commands of all mankind. They are ungodly and wicked in their behavior and by this behavior suppress the truth about God, (v. 18). As a result they become futile in their thinking wherein their foolish hearts (= thinking, minds), become darkened, (v. 21). Nevertheless, they claim to be wise yet they became fools in their attempt to refute evidence from creation which clearly testifies to what can be known about God, especially as to His invisible qualities, His eternal power and divine nature, (v. 19-22).
(v. 17 NKJV) "For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.' (v. 18) The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness. (v. 19) since what may be known about God is plain to them, because God has made it plain to them. (v. 20) For since the creation of the world God's invisible qualities - His eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse. (v. 21) For although they knew God, they neither glorified Him as God nor gave thanks to Him, but their thinking became futile and their foolish hearts were darkened. (v. 22) Although they claimed to be wise, they became fools (v. 23) and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles." =
It is implied that "the glory of the immortal God", (v. 23), is expressed in "God's invisible qualities - His eternal power and divine nature" which reflects His righteousnes which is embodied in the gospel implying that this is God's standard for mankind to keep. The wicked, ungodly behavior of immoral unbelievers supresses truth about and exchanges the glory of the immortal God for images made to look like mortal man, birds, animals and reptiles. So those that know God but do not glorify Him nor give thanks to Him but instead suppress the truth about God which is plain to all mankind, (vv 18-20), i.e., Who He is and the righteousness He expects from mankind, (vv. 17, 20-21), do this by their wickedness, i.e., their evil behavior. As immoral unbelievers they are ungodly and wicked in their behavior and by this behavior suppress the truth, (v. 18). As a result they become futile in their thinking wherein their foolish hearts (= minds), become darkened, (v. 21). Nevertheless, they claim to be wise yet they become fools in their attempt to refute evidence from creation which clearly testifies to what can be known about God, especially as to His invisible qualities, His eternal power and divine nature, (v. 19-22). In effect these godless, wicked immoral unbelievers have "exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator, (v. 25).
These wicked individuals exchange the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles - even today!
[BKC, p. 443]:
"When the true Source of wisdom is rejected... people's claim to be wise is an idle boast. Progressively they became fools (emOranthEsan, lit., 'became stupid'), a reality demonstrated by the worship as gods of idols in the forms of people and animals ... The ultimate irony in humanity's refusal to glorify the true God is the insanity or stupidity of idolatry... Man's refusal to acknowledge and glorify God leads to a downward path: first, worthless thinking; next, moral insensitivity; and then, religious stupidity (seen in idol-worship).
In a real sense the results of God's condemnation on rebellious humanity are nothing more than the natural consequences of suppressing truth, ignoring revelation, and perverting God's glory. However, God did more than simply let nature take its course. God acted to abandon (the thrice-mentioned 'gave them over' [vv. 24, 26, 28] is paredOken, 'abandoned') people to expressions of a corrupt lifestyle that deserved God's wrath and the sentence of death (v. 32)."
(v. 24) "Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another."
(v. 18) "The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness... (v. 21) For although they knew God, they neither glorified Him as God nor gave thanks to Him, but their thinking became futile and their foolish hearts were darkened... (v. 23) and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles. (v. 24) Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another." =
The word "Therefore" which begins verse 24 concludes for the reader what was begun in verse 18 which has in view God's wrath being revealed from heaven against all godlessness and wickedness of all mankind of all ages, especially immoral unbelievers:
The godless and wicked behavior of all mankind, especially immoral unbelievers suppresses the truth about God leading to futile thinking, a darkened heart, (mind), and the exchange of the glory of the immortal God for images of idols; whereupon God gives them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies, one with another. Hence sexual impurity is an expected outgrowth of godless and wicked behavior which comes about because God gives the godless, wicked individual over to such sinful desires.
The wrath of God is thus revealed from heaven against all godlessness and wickedness of men who are immoral unbelievers who suppress the truth by their wickedness, (v. 18), in one way, as stipulated in v. 24, via God's giving such men over in the sinful desires for the degrading of their bodies with one another, (v. 24).
[BKC, p. 443]:
"One aspect of mankind's corruption (to which God actively let people go) was sexual profligacy. The frequency of live-in lovers, wife-swapping, and group sex parties today only confirms this result of God's abandonment. Sex within marriage is a holy gift from God, but otherwise sex is impurity (lit., 'uncleanness') and the degrading of ... bodies by using them contrary to God's intent."
B) GOD ACTS AS A RESTRAINER OF THE SINFUL DESIRES WITHIN MAN
(Ro 1:24) "Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another." =
Notice the phrase "God gave them over in the sinful desires of their hearts" implies that God acts as a restrainer of the sinful desires within man. On the other hand He ceases to restrain sinful desires in those who lead godless and wicked lifestyles, i.e., immoral unbelievers.
(v. 25) "They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator - Who is forever praised. Amen."
(v. 18) "The wrath of God is revealed [to men] from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness... (v. 21) For although they knew God, they neither glorified Him as God nor gave thanks to Him, but their thinking became futile and their foolish hearts were darkened. (v. 22) Although they claimed to be wise, they became fools (v. 23) and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles. (v. 25) They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator - Who is forever praised. Amen." =
So those that know God but do not glorify Him nor give thanks to Him but instead suppress the truth about God which is plain to all mankind, (vv 18-20), i.e., Who He is and the righteousness He expects from mankind, (vv. 17, 20-21), i.e, immoral unbelievers do this by their wickedness, i.e., their evil behavior. They are ungodly and wicked in their behavior and by this behavior suppress the truth, (v. 18). As a result they become futile in their thinking wherein their foolish hearts (minds = mentality which are already stipulated as foolish), become darkened, (v. 21). Nevertheless, they claim to be wise yet they become fools in their attempt to refute evidence from creation which clearly testifies to what can be known about God, especially as to His invisible qualities, His eternal power and divine nature, (v. 19-22). In effect these godless, wicked unbelievers have "exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator", (v. 25).
B) REGARDLESS OF WHETHER OR NOT MEN WORSHIP GOD, HE IS DECLARED AS BEING FOREVER PRAISED
(v. 20) "For since the creation of the world God's invisible qualities - His eternal power and divine nature - have been clearly seen, being understood from what has been made, so that men are without excuse... (v. 25) They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator - Who is forever praised. Amen." =