Romans 1

Romans

Intro to Romans

Intro 1.1-.7

promise of a Savior in the Old Testament, reviews Paul's ministry to date, and surveys the religious history of the Gentile world

"The main body of Romans is a treatise on Paul's gospel

(Eight of the 11 occurrences in Romans of euangelion ["gospel"] and euangelizomia ["to evangelize"] are in these passages.)

"Paul's introduction in 1:1-18 mentions every topic he will discuss in reverse order in the remainder of the letter."[1]

This salutation, which is the longest salutation in Paul's epistles, identifies the writer (v. 1), introduces the subject of the letter (vv. 2-5), and greets the original readers (vv. 6-7). This salutation is one sentence and it implicitly sets forth the most fundamental facts of Christianity. In particular, it shows that the main facts of the gospel fulfill Old Testament predictions.

"The central idea of the passage is that of the whole epistle, that the Gospel, as preached by Paul to the Gentiles, was not inconsistent with, but the fulfilment of, God's promises to Israel."[2]

1.1

"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 pre-existence; 'Jesus Christ' to His resurrection and exaltation."2

"He [Paul] regarded himself as the purchased possession of his Lord and Master. The two ideas of property and service are suggested. The bond-servant owned nothing, and was nothing, apart from his master. His time, his strength, everything belonged altogether to another.[3]

"'Called' means designated and set apart by an action of God to some special sphere and manner of being and of consequent activity."

the believer does not go from that slavery into the slavery of God. Rather, he moves from the slavery to sin to freedom. At this point, he has the option of binding himself to God. He can become a bondslave, meaning a willing slave of God. This is what Paul will encourage all believers to do in Romans 12:1-2."[4]

the scope of his calling, was quite narrow, namely, to proclaim the gospel (good news) of God

.2

Paul did not preach an unanticipated gospel but one that God had promised through His prophets (cf. 4:13-25; 9:4; 15:8).

Paul's gospel was not a human invention that tried to make the best of Israel's rejection of Jesus Christ.

"Paul frequently appealed to the Old Testament in support of his teaching, quoting from it ninetythree times."2

.3

The gospel centers on God's Son, Jesus Christ, who was both human and divine. The phrases "according to the flesh" (v. 3) and "according to the Spirit" (v. 4) probably do not contrast the natures of Christ but His relationships.[5] He belonged to two realms or spheres or orders of existence. As to his human earthly connection, His origin was the highest: He was not just an Israelite (9:5) but a descendant of David (Matt. 1:1; Luke 1:32; Acts 13:22-23; 2 Tim. 2:8), which was a messianic qualification (Isa. 11:1).

.4

The word power probably modifies the Son rather than the declaration.[6] Paul probably meant that God declared Jesus to be His powerful Son, rather than that God powerfully declared that Jesus was His Son

"A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse."[7]

Jesus was always the Son of God, but the Father declared Him to be His Son by resurrecting Him. Jesus did not change in essence—He always was the Son—but was elevated in status and function by His resurrection. God appointed the Son to a new and more powerful position in relation to the world at the Resurrection (cf. Matt. 28:18). He is now not only the Messiah, but the Lord (sovereign ruler) over all.[8]

, probably Paul was referring to the holy nature of Jesus. Jesus' nature was so holy (perfectly sinless) that death could not hold Him.[9]

.5

Paul probably meant that he had received the special grace (unmerited gift) of being an apostle. Jesus' descent from David, plus His resurrection from the dead, proved that He was the same Messiah and Lord that was promised in the Old Testament. Therefore the gospel that Paul preached as an apostle could bring all the Gentiles, not just the Jews, to faith in Christ. . Obeying God by trusting in Jesus Christ is "in behalf of His name" in that it glorifies God and Christ.

"The law lays down what a man must do; the gospel lays down what God has done."[10]

"Some one has truly said that the Gospel is 'good news' not 'good advice,' …"[11]

Faith is obedience to God: "obedience which consists in or springs from faith."[12] God commands everyone to believe in Christ (cf. John 6:29; Acts 17:30-31). To disbelieve in Christ is to disobey God.

This verse is not teaching that saving faith always results in ongoing obedience to God, though that is normally its effect.[13]

Both Scripture and experience teach that Christians, those who have exercised saving faith in Christ, often disobey God. Paul's point in this verse is not the obedience of Christians but the obedience of non-Christians who need to obey God by placing their faith in Christ.

.6

Paul assured his readers—the majority of whom were Gentiles (cf. v. 5)—that they were part of those who whom God had called for salvation. to sainthood, saints being a common term for believers in the New Testament. This word refers more to position than condition when used this way, though the implication of holiness in daily living is strong.

Christians are primarily saints even though we sin. [14]

"One of the titles of believers is 'the called.'"[15]

"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."[16]

.7

God's grace is the basis for any true human peace. The linking of Jesus Christ with the Father in verse 7 implies the deity of the Son.[17]

One of the first lessons of effective leadership is the importance of setting priorities. Not only must things be done right (management) but the right things must be done (leadership)."[18]

.8

.9

.10

.11

.12

.13

.14

.15

.16

If anyone thought that Paul had not visited Rome because he doubted the power of his gospel to work in that sophisticated environment, the apostle now clarified his reason for not coming

They also summarize Paul's theology as a whole.[19]

Not only did he feel obligated (v. 14) and eager (v. 15) to proclaim it, but he also felt unashamed to do so (cf. 2 Tim. 1:8-12)

figure of speech called litotes, in which one sets forth a positive idea (I am proud of the gospel) by expressing its negative opposite ("I am not ashamed of the gospel"). The reason for using this figure of speech is to stress the positive idea

"We shall not do wrong if we think of the Gospel as a 'force' in the same kind of sense as that in which science has revealed to us the great 'forces' of nature."[20]

"Like the word of God in the prophets, the Gospel itself is a power which leads either to life or to death (cf. I Cor. i. 23 f.; 2 Cor. ii. 15 f.)."[21]

However the context shows that the apostle was thinking of its intrinsic ability to affect change.

"The late evangelist Dwight L. Moody commented that the gospel is like a lion. All the preacher has to do is to open the door of the cage and get out of the way!"[22]

God has the power to deliver physically (Exod. 14:13) and spiritually (Ps. 51:12, 14). The basic outcome of salvation is soundness or wholeness. Salvation restores people to what they cannot experience because of sin. Salvation is an umbrella term; it covers all aspects of deliverance. The terms justification, redemption, reconciliation, sanctification, and glorification describe different aspects of salvation.[23]

despised the shame."

The gospel does not announce that everyone is safe because of what Jesus Christ has done, which is universalism. The gospel is only effective in those who believe it.[24]

What is the good news? It is the news that Jesus is the Christ (i.e., the Messiah whom God promised to send) and that He has done everything necessary to save us from the wrath of God (cf. 1 John 2:2; 5:1). Note that Paul mentioned no other condition besides believing the good news in this crucial verse (cf. 4:5). He said nothing about our having to do anything in addition, such as undergoing baptism, joining a church, pledging commitment, etc. The issue is believing good news and trusting Christ. Either a person does or does not do so.[25]

"The only way to a right relationship with God is to take God at His word, and to cast oneself, just as one is, on the mercy and the love of God. It is the way of faith. It is to know that the important thing is, not what we can do for God, but what God has done for us. For Paul the centre of the Christian faith was that we can never earn or deserve the favour of God, nor do we need to. The whole matter is a matter of grace, and all that we can do is to accept in wondering love and gratitude and trust what God has done for us. But that does not free us from obligations or entitle us to do as we like; it means that for ever and for ever we must try to be worthy of the love which does so much for us. But there is a change in life. We are no longer trying to fulfil [sic] the demands of stern and austere and condemnatory law; we are not like criminals before a judge any more; we are lovers who have given all life in love to the one who first loved us."[26]

translate "first" (Gr. protos) as "preeminently" (cf. 2:9-10). This preeminence is due to the fact that God chose the Jews to be the people through whom the gospel would reach the Gentiles (non-Jews; cf. Gen. 12:3). As a people the Jews have a leading place in God's plans involving salvation for the rest of humanity (cf. chs. 9—11). Their priority is primarily elective—God chose them first

Because God purposed to use Israel as His primary instrument in bringing blessing to the world (Exod. 19:5-6), He gave the Jews the first opportunity to receive His Son. This was true both during Jesus' earthly ministry (John 1:11) and following His ascension (Acts 1:8; 3:26). Paul also followed this pattern in his ministry (Acts 13:45-46; 28:25, 28).[27]

, the Great Commission makes no distinction between Jews and Gentiles in the present age. Jesus Christ has charged Christians with taking the gospel to everyone (Matt. 28:19-20). He has identified no group as that to which we must give priority in evangelism

.17

is in keeping with His righteous character (cf. 1 Cor. 1:30; 2 Cor. 5:21).

What did Paul mean by "the righteousness of God"?

It could be a moral attribute of God, either His rectitude (uprightness) or His faithfulness. It could be a legal status that God gives to people. It could be both of these things.[28]

"For Paul, as in the OT, 'righteousness of God' is a relational concept. Bringing together the aspects of activity and status, we can define it as the act by which God brings people into right relationship with himself."[29]

What does "from faith to faith" mean? Was Paul describing the way that God has revealed His righteousness

Probably the phrase refers to how people receive God's righteousness. The idea seems to be that faith is the method whereby we receive salvation, whatever aspect of salvation may be in view, and whomever we may be. The NIV interpretation is probably correct: "by faith from first to last."

"Faith is the starting point, and faith the goal."[30]

"… man (if righteous [right before God] at all) is righteous by faith; he also lives by faith."[31]

Every aspect of God's salvation comes to us only by faith. That is true whether we are speaking of justification (past salvation from the penalty of sin), practical sanctification (present salvation from the power of sin), or glorification (future salvation from the presence of sin). Trusting God results in full salvation.

Faith is the vehicle that brings the righteousness of God to people. The person who believes the good news that the righteous God has proclaimed becomes righteous himself or herself

"Night and day I pondered until I saw the connection between the justice of God and the statement that 'the just shall live by his faith.' Then I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us [declares us righteous] through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise. The whole of Scripture took on a new meaning, and whereas before the 'justice of God' had filled me with hate, now it became to me inexpressibly sweet in greater love. This passage of Paul became to me a gate to heaven."[32]

the accord of all this with the Old Testament

Scriptures: 'The righteous shall live by faith.'"[33]

He felt no shame declaring it but was eager to proclaim it because it was a message that can deliver everyone who believes it from God's wrath. It is a message of how a righteous God righteously makes people righteous. The theme of the gospel is the righteousness of God, and the theme of Romans is the gospel.[34]

1:18-3:20

Paul began his explanation of the gospel by demonstrating that there is a universal need for it. Every human being needs to trust in Jesus Christ because everyone lacks the righteousness that God requires before He will accept us. Paul showed that everyone is a sinner and is therefore subject to God’s condemnation.

the spiritual need of all people generally (1:18-32

self-righteous people (2:1—3:8).

three principles by which God will judge everyone (2:1-16).

the Jews (2:17-29).

all people are under God’s condemnation by citing Old Testament Scripture (3:9-20). All of this shows that everyone needs to hear the gospel and to believe it (1:16-17).

his generally positive use of 'gospel' language forbids us from considering God's wrath and judgment to be part of the gospel. We must consider 1:18—3:20 as a preparation[35]

"God never condemns without just cause. Here three bases are stated for His judgment of the pagan world.

a. For suppressing God's truth (1:18) …

b. For ignoring God's revelation (1:19-20) …

C - For perverting God's glory (1:21-23) …"[36]

.18

the unfolding of history also reveals God's hatred toward sin and His judgment of sin. The moral devolution of humanity is not just a natural consequence of man's sinning, but it is also a result of God's judgment of sinners. The final judgment of sin will occur in the eschaton (end times), but already God is pouring out His wrath against sin to a lesser degree (cf. Eph. 5:6; Col. 3:6).[37] Paul described "wrath" as "revealed from heaven" because it comes from God who is in heaven.4

"God's wrath is his divine displeasure with sin.

"Ungodliness" means lack of reverence for God. Man's neglect of God and rebellion against God are evidences of ungodliness. "Unrighteousness" or

"wickedness" (NIV) means injustice toward other human beings

Unrighteousness proceeds from ungodliness

failure in the religious sphere leads to failure in the moral sphere. Verses 19-27 demonstrate man's ungodliness, and verses 28-32 show his unrighteousness (wickedness

"… whenever the truth starts to exert itself and makes them feel uneasy in their moral nature, they hold it down, suppress it. Some drown its voice by rushing on into their immoralities; others strangle the disturbing voice by argument and by denial."[38]

19-27

Some people are more ungodly and unrighteous than others, but all are ungodly and unrighteous

.19-20

Romans 1:19

“19 For what can be known about God is plain to them, because God has shown it to them.”

‌

Evidence through natural revelation - God has given them enough evidence of His existence but enough to be saved but enough evidence for them to be judged - all humans have evidence but limited - they will be justly condemned.

‌

Outside of the proclamation of the Gospel one cannot be saved - every person turns away from God. So, ALL have knowledge. ALL have turned away. ALL are guilty. EVERYONE has heard but no one seeks the true God but turns away and therefore God is just to condemn.

‌

There are things about God we know and can know. They do not believe simply because others told you. We are not indoctrinated by people but by the world around us.

Natural revelation describes what everyone knows about God because of what God has revealed concerning Himself in nature.[39] It is truth about God that is immediately obvious to every human being

The creation bears testimony to its Maker, and every human being is aware of this silent witness (cf. Ps. 19).[40]

"Napoleon, on a warship in the Mediterranean on a star-lit night, passed a group of his officers who were mocking at the idea of a God. He stopped, and sweeping his hand toward the stars, said,

'Gentlemen, you must get rid of those first!'"[41]

Four things characterize natural revelation: First, it is a clear testimony; everyone is aware of it. Second, everyone can understand it. We can draw conclusions about the Creator from His creation. "His invisible attributes … have been clearly perceived" is an oxymoron (a figure of speech in which apparently contradictory terms appear together). Third, this revelation has gone out since the creation of the world in every generation. Fourth, it is a limited revelation in that it does not reveal everything about God (e.g., His love and grace) but only some things about Him (i.e., His power and divine nature).

"This is the only New Testament instance of theiotes, 'divinity', 'divine nature' (NIV). If God's divinity is shown in creation, his full deity or divine essence (theotes) is embodied in Christ (Col. 2:9)."[42]

does not give sufficient information for people to experience salvation

"If people could be saved without ever hearing the gospel, the worst thing one could do would be to send a missionary to them. Why give them the chance to reject the gospel and end up in hell if they can get to heaven simply by not hearing the gospel?"[43]

One is that He left behind clues or tracks in creation from which everyone can reason that there is a Creator. Another explanation is that God personally reveals His presence to everyone through the medium of creation. Still another view is that everyone has a vague awareness of God because we recognize that we are finite creatures living in a world that is subject to change. None of these views is demonstrably certain, and all of them have problems. More than one may be true.[44] But there is no question that God has revealed Himself in nature.[45]

"The being of God may be apprehended

[perceived], but cannot be comprehended [fully understood]. Finite understandings cannot perfectly know an infinite being; but, there is that which ['in part'] may be known."[46]

What can you know about God?

‌

Cosmological argument: Things that have a beginning it has a cause. The universe has a beginning. The universe has a cause. That cause is God.

‌

Infinity: It is not a number. Infinity minus infinity. Odd take away even numbers. If the universe is infinite..how many moments have there been till now? But ‘now’ is the end of infinity! Tomorrow adds to infinity. God is outside of time. A beginningless beginner, One who started time. Why is it God? what else makes sense? What is the universe? Matter, time and space had to be made by One who is not these things. A transcendent. A maker of nature cannot be of nature.

‌

What kind of God is He? Intelligent. Powerful. Eternal. Conscious - Personal. Changeless. Immaterial. He made us He can interact with us.

‌

Modern science: 2nd Law of Thermodynamics - everything is winding down. Must have been wound up first! The universe is expanding and getting cooler. It must, therefore, did have a beginning.

‌

Genesis 1:1

“In the beginning, God created the heavens and the earth.”

‌

Teleological argument: Specified complexity - it is designed. Statement from design.

‌

We are all adults here. One of the most obvious, to me, is sex. It had to be designed. If it was wrong in any one way there would be no reproduction. The chicken or the egg is a common question. What came first? But you cannot have a fertilised egg without the rooster. A planet. Sun. Air. All for life. All organised. Lightning strikes put nitrogen in the soil. Rain. Trees, oxygen. Then what of human babies…someone, SOMEONE designed this. It could not come about by cosmic accident. You cannot expect to walk along and see even a nail and think it got its shape from nature and not realise someone created it, designed it, much less a chicken or a human being.

‌

Modern science: our nervous system. Brain is so complex. DNA. Gravity.

‌

Ps 139

Fearfully and wonderfully made.

‌

Moral/Axiological argument: Moral values and duties are real and you know it! Morals argue that there is a God.

‌

It is a disorder of the brain if you think doing moral evils are right. It really is wrong to torture babies. God is the source of moral values.

‌

Genetic fallacy: you only believe because you have been told. Morals are true, regardless. We are discovering morality not creating it.

‌

Modern science: There are universal values. Where there are differences, at their root, there are not.

‌

most Jews believed that gentiles outside God’s covenant with Israel were destined for eschatological wrath (e.g.,

Wis. 13:8–9; 14:8–11, 22–31).

‌

God is morally good.

‌

This is the God of the bible.

‌

Psalm 19:1–4

ESV

The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard. Their voice goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun,

‌

Acts 17:22–31

ESV

So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with this inscription: ‘To the unknown god.’ What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything. And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, for “ ‘In him we live and move and have our being’; as even some of your own poets have said, “ ‘For we are indeed his offspring.’ Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”

.21-23

Romans 1:21

“21 For although they knew God, they did not honour him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.”

‌

Stand before God and say: How dare you! Futile minds!

‌

There are atheists. But there shouldn’t be on the basis of evidence.

‌

Atheists says there is no god

‌

God says there are no atheists!

‌

Science is great and confirms what we believe. Scientism refuses supernatural cause and only allows naturalistic ways. Science of the gaps!

Honoring God as God and giving Him thanks (v. 21) are our primary duties to God in view of who He is

"… in their religion, they deposed God from His place as Creator,—in their lives, they were ungrateful by the abuse of His gifts."[47]

"They followed foolishness (ta mataia) and became foolish (mataioi) themselves."[48]

"Man is not improving physically, morally, intellectually, or spiritually. The pull is downward. Of course this contradicts all the anthologies of religion that start with man in a very primitive condition as a caveman with very little intellectual qualities and move him up intellectually and begin moving him toward God. This is absolute error. Man is moving away from God, and right now the world is probably farther from God than at any time in its history."[49]

Mythology and idolatry have resulted from man's need to identify some power greater than himself and his refusal to acknowledge God as that power.

seven steps down into degradation in verses 21b-23b. Other interpreters do not see a progression but simply seven characteristics

Paul's words have as much relevance for people who have made money or sex or fame their gods as for those who carved idols out of wood and stone."[50]

.

.

.23

Romans 1:23

“23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.”

‌

knowledge of God is a reality for all people, not simply for those who possess unusually logical minds.

‌

Idolatry: The failure to glorify and thank God. The root sin

‌

the failure to glorify God means “a loss of the presence of the immortal God,” and this loss is the result of not giving God thanks and glory.

‌

When human beings fail to glorify God, they lose glory themselves and thus are cut off from life and become corruptible

‌

A false understanding of God results in a false understanding of what it means to be human.”

‌

Failing to glorify God is the root sin.

‌

Particular sins all stem from a rejection of God as God, a failure to give him honor and glory.

‌

His wrath is inflicted on the world because he is not prized, esteemed, and glorified.

.24-25

Romans 1:24

“24 Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves,”

‌

Therefore…because they rejected God.

‌

The parallels in

1 Cor. 11:14–15

;

15:43

; and

2 Cor. 6:8

indicate that ἀτιμία (atimia, dishonor) is contrasted with δόξα (doxa, glory;

‌

An unfit mind is the fruit of seeing God as unfit.

‌

The OT and Jewish view is that God is vitally and personally involved in his creation (rightly McFadden 2013: 27–28). In the OT the judgments inflicted on pagan nations and Israel are invariably the outworking of God’s personal decisions. So too here the handing over to sin is not to be construed impersonally.

‌

230). To think of “laws” operating impersonally apart from God’s personal superintendence reveals that many modern people think differently about God’s involvement with the created world than the ancient Jews did. As Keck (2005: 66) says, “Paul regards this process as an act of God because God is not a bystander who merely permits the immoral consequences to develop.” The consequences that are inflicted because of sin are the result of God’s personal decision. The wrath of God, then, is to be understood in personal terms.

‌

Homosexuality. Sexual sin is the first consequence of being handed over that Paul mentions (vv. 24, 26–27).

Romans 1:24 speaks of being handed over “to uncleanness” (εἰς ἀκαθαρσίαν, eis akatharsian). Often Paul uses ἀκαθαρσία (

2 Cor. 12:21; Gal. 5:19 ; Eph. 5:3; Col. 3:5; 1 Thess. 4:7 ) to refer to sexual sin. Paul may be describing sexual sin in general terms in verse 24, although his more specific words in verses 26–27 suggest that homosexual relations may be in his mind in verse 24 as well. Why does Paul focus on same-sex relations, especially since it receives little attention elsewhere in his writings (1 Cor. 6:9; 1 Tim. 1:10)?8 Probably because it functions as a fitting illustration of that which is unnatural in the sexual sphere. Idolatry is unnatural in the sense that it is contrary to God’s intention for human beings. Worshiping corruptible animals and human beings instead of the incorruptible God turns the created order upside down.

‌

God purposed that the dishonoring of bodies would be the consequence of humans being delivered over to sexual uncleanness.

‌

The sinfulness of sin. It really matters. Sin is not just a mistake.

‌

Turned over:

‌John 8:34

ESV

34 Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin.

‌

To be free, do not sin

‌

Lusts of the hearts: within

Abusing tattoos, body parts,

James 1:13–15

ESV

13 Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. 14 But each person is tempted when he is lured and enticed by his own desire. 15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.

‌

It gets expressed in our lives. It is nobody else’s choice but yours.

‌

Body has honour. We are made in the image of God. We are dignified and valuable.

‌

Sin is not just something you do that goes against God, it also goes against you.God gave people over to sexual sin (24), Because they abandoned the true God and worshiped idols (25).

‌

God gave people over to sexual sin (24), because they abandoned the true God and worshipped idols (25). Therefore, God gave people over to same-sex desires and actions (26–27).

The false religions that people have devised, and to which Paul just referred, constitute some of God's judgment on humankind for turning from Him

It is what people as a whole have chosen, but it is also a judgment from God

"God's wrath mentioned in Romans 1 is not an active outpouring of divine displeasure but the removal of restraint that allows sinners to reap the just fruits of their rebellion."[51]

God's wrath is active

by turning them over to the punishment that their crime earned, like a judge deals with a criminal (cf. Hos. 4:17 consigned them to the consequences of their acts."[52]

"If the patient will not submit to the methods prescribed, but willfully does that which is prejudicial to him, the physician is not to be blamed. The fatal symptoms that follow are not to be imputed to the physician, but to the disease itself and to the folly of the patient."[53]

"Two facts must be noticed here. (1) This delivering up, this hardening the heart, is the second stage in the downward fall, not the first, in the language of Scripture. The first is in the man's own power. [54]

"Natural" here means in keeping with how God has designed people, and "unnatural" refers to behavior that is contrary to how God has made us

It was the greatest honour God did to man that he made man in the image of God; but it is the greatest dishonour man has done to God that he has made God in the image of man."

.25

Romans 1:25

“25 because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.”

‌

The restatement of this same theme in verse 25 and the function of this verse as the ground of both verses 24 and 26–27 show that it is the central and decisive connection between verses 18–23 and verses 24–32. Sexual sin is a consequence, or outworking, of the rejection of God and a failure to honor him. The fundamental sin isn’t sexual but the failure to worship God. All other sin is a consequence of this one (Käsemann 1980: 47). The fundamental truth of the universe is that God exists and that he should be worshiped and served and his name should be praised

‌

The fundamental task of the creature is to bless the name of God.

"Notice the words Paul uses to describe lesbianism and homosexuality: 'degrading,' 'unnatural,' 'indecent.' Even though homosexuals and lesbians say that such conduct is not degrading or unnatural, that does not change the character of these sins in God's eyes. Lesbianism and homosexuality are in themselves wrong."2

"Until 1973 homosexuality was on the American Psychiatric Association's list of mental disorders, but it was removed that year. Defenders of the movement tell us that homosexuality should no longer be considered a deviant lifestyle but rather an alternative lifestyle. It has even been compared to left-handedness in an effort to make it morally neutral and therefore acceptable."[55]

Homosexuality is a perversion because it uses sex for a purpose contrary to those for which God created and intended it (Gen. 1:28; 2:24).

The "due penalty" is what people experience as a result of God giving them over and letting them indulge their sinful desires (cf. 6:23).

"Sin comes from the mind, which perverts the judgment. The effect of retribution is to abandon the mind to that depravity."[56]

The only natural sexual relationship the Bible recognizes is a heterosexual one (Gen. 2:21-24; Matt. 19:4-6) within marriage."[57]

God's punishment for sin is rooted in a sinful reversal of the created order.

Also Hellenistic pederasty [sexual activity involving a man and a boy] does not fully account for the terms and logic of Romans 1:26-27 which refers to adult-adult mutuality

"Paul's attitude to homosexual practice is unambiguous. … sex treated as an end in itself becomes a dead end in itself, and sexual perversion is its own inevitable penalty."[58]

"A man cannot be delivered up to a greater slavery than to be given up to his own lusts."[59]

.26

Romans 1:26

“26 For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature;”

‌

Exchange. Instead of God, a debased mind.

‌

Dishonourable sexual sins.

‌

Women for women - lesbianism

‌

The difference is that verses 26–27 are more specific than verse 24 regarding the nature of the sexual activity in view: homosexual relations.

‌

Human beings were intended to have sexual relations in marriage with those of the opposite sex. Just as idolatry is a violation and perversion of what God intended, so too same-sex relations are contrary to what God planned when he created man and woman. Although verse 26 is ambiguous regarding the precise sense in which women acted contrary to nature, verse 27 clarifies that what is unnatural is same-sex relations.10 Indeed, this is supported by the fact that “contrary to nature” (παρὰ φύσιν, para physin) never refers to heterosexual sin but only to sexual sin with those of the same sex

‌

In doing so he drew on the first creation account of Genesis, which uses the same words (

Gen. 1:27

LXX; cf.

Matt. 19:4

;

Mark 10:6

).13 These words emphasize the sexual distinctiveness of male and female (D. Moo 1991: 109), suggesting that sexual relations with the same sex violate the distinctions God intended in the creation of man and woman. Second, the phrase “contrary to nature” (παρὰ φύσιν) is rooted in Stoic and Hellenistic Jewish traditions that saw homosexual relations as violations of the created order (see below).

.27

Romans 1:27

“27 and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error.”

‌

Men for men - homosexuality

‌

Replaced women for men.

‌

Appropriate use of the woman is marriage. One man, one woman for life.

‌

Genesis 2:24

ESV

24 Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.

‌

Gender is to be respected.

‌

Rom 1

condemns homosexuality.

‌

Penalty? Emotional. Domestic violence. Diseases.

‌

Against nature. Physical problems. Biology 101.

‌

Spiritual blindness.

‌

Societal rejection of God

‌

The bible never speaks to how you feel about your sexuality but about the physical aspect. The bible does not speak of identity but behaviour. You may desire to steal but you don’t - by doing you so honour God. You may desire someone of the same sex but you don’t - you honour God. We all struggle with sinful desire.

‌

You can’t love me! If you don’t like my sin!

‌

You are not born that way. Obvious one- identical twins. It’s not a DNA thing but a sin nature thing.

‌

And THEY will hate you.

John 15:18–19

““If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you.”

‌

All passages are clear and condemn homosexuality.

‌

Born with the ‘nature’ you are born with. Science has proved otherwise.

‌

Nature does not mean culture, as they suggest. Nature - physical design.

‌

And now there is gender fluidity - so can you change or not?!

‌

God is going to judge homosexuality - you are not being loving by saying it is OK, or confirm them. They should be repenting. Pro-gay Christians are doing enormous harm. They are heaping more judgement upon them and yourself. Satan said: you shall not die. It is a lie. Die to self.

‌

1 Corinthians 10:13

No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.

‌

To embrace homosexuality as good it reveals depraved humans have become in rejecting God and nature. Such blindness.

‌

Not all sin is the same. But some sins are greater.

John 19:11

“Jesus answered him, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.””

‌

Stealing and murder are not the same.

‌

Paul condemns not just the activity but also same-sex lust, though, of course, such lust translates itself into actions that are shameful. We see from verse 27 that there is no indication that only specific kinds of homosexual activity are prohibited. Instead, homosexual relations in general are indicted.

‌

The interpretation proposed for nature by Boswell should be rejected, since there is no evidence that Paul understood the “nature” of human beings in the individualized and psychological sense familiar to us today. Instead, in accord with Stoic and Hellenistic Jewish tradition, Paul rejects same-sex relations as contrary to the created order: homosexual activity is a violation of what God intended when he created men and women.17 Sprinkle (2014: 523–26) takes issue with the claim that Paul would have had no knowledge of sexual orientation, showing from a number of sources that same-sex orientation was understood in the ancient world.

‌

Paul’s prohibition of all homosexual relations is supported by the unanimous rejection of homosexuality in Jewish sources

‌

Temple Jewish literature, and the NT unanimously and without exception reject homosexuality. For instance, Josephus (Ag. Ap. 2.24 §199) declares that the marriage of a man and woman is “according to nature” (κατὰ φύσιν, kata physin) and proceeds to say that the OT law demands the death penalty for intercourse between males. Both Philo (Spec. Laws 3.7 §38; cf. Abraham 26 §§133–36) and Josephus (Ag. Ap. 2.37 §273) specifically criticize homosexual relations as “contrary to nature” (παρὰ φύσιν, para physin).

‌

There is no evidence that Paul reverses the unanimous Jewish conviction that homosexual relations are sinful (e.g.,

Gen. 19:1–28; Lev. 18:22; 20:13; Deut.23:17–18; Wis. 14:26

; T. Levi 17.11; Sib. Or. 3.596–600; see also the above citations of Josephus and Philo; and Boughton 1992).19 Paul’s negative comments about same-sex relations, even if they are traditional, signal his acceptance of the tradition (cf. Jewett 2007: 177). The claim that only an abusive form of same-sex activity is prohibited, such as pederasty, suffers from lack of evidence.

‌

theology and ethics are closely wedded in all of Paul’s Letters.

‌

The rejection of God theologically is concretely illustrated in evil that is promulgated by human beings.

‌

Furnish (1985: 79–80; so also M. Davies 1995) is more straightforward in saying that we can no longer accept Paul’s view on same-sex relations, since he was limited in his understanding of it.20 For those who accept the Pauline proscription as authoritative (as I do), avoidance of homosexual relations is the path of happiness and holiness.

‌

that the “penalty” is not something in addition to same-sex sin.

‌

rather being handed over to the sin of same-sex relations. The word “error” (πλάνης, planēs) points in this direction. The “error” (πλάνη) here is not an inadvertent mistake but the rejection of the true God for idols

‌

The foundational sin of refusing to thank and glorify God leads to other sins.

.28

Romans 1:28

“28 And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done.”

‌

Consequence of sin is more sin and we become unaware that what we are doing is sin

‌

“did not think God was qualified to be retained in their knowledge”

In the Greek text there is a wordplay that highlights God's just retribution. As people disapproved of the idea of retaining God in their thinking, so God gave them over to a disapproved mind (v. 28). This letting loose has led to all kinds of crazy behavior.

"People who have refused to acknowledge God end up with minds that are 'disqualified' from being able to understand and acknowledge the will of God. The result, of course, is that they do things that are 'not proper.' As in 1:21, Paul stresses that people who have turned from God are fundamentally unable to think and decide correctly about God and his will. This tragic incapacity is the explanation for the apparently inexplicable failure of people to comprehend, let alone practice, biblical ethical principles. Only the work of the Spirit in 'renewing the mind [nous]' (Rom. 12:2) can overcome this deep-seated blindness and perversity."[60]

"A mind which is reprobate, worthless, useless, is unable to fulfill its natural functions as designed by God; it confuses right and wrong, failing to distinguish what is pleasing to Him from what is displeasing."[61]

Unrighteousness (v. 29; wickedness, NIV) is whatever is contrary to what is right or just.

.29

Unrighteousness (v. 29; wickedness, NIV) is whatever is contrary to what is right or just. Wickedness (v. 29; evil, NIV) is what is vile and sinister. Greed (v. 29) is the drive to obtain more. Evil (depravity, NIV) describes resident moral evil.

Romans 1:29

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

‌

the various sins specified in verses 29–32 is rooted in a rejection of God.

‌

just after he lists sexual sins that include homosexuality and adultery (14:26), the author concludes that all sin stems from idolatry: “For the worship of idols not to be named is the source and cause and end of every evil” (14:27).

‌

4). Sexual sin, specifically homosexual relations, is the product of idolatry.

‌

The connection between rejecting God and human sin is forged again with the vice list appearing in verses 29–31. Vice lists are common in Paul (

1 Cor. 5:10–11; 6:9–10; 2 Cor. 12:20; Gal. 5:19–21; Eph. 4:31; 5:3–5; Col. 3:5,8; 1 Tim. 1:9–10; 6:4–5; 2 Tim. 3:2–4; Titus 3:3), and some of the vices are occasionally included because of problems in the church addressed.

‌

The list is a general and wide-ranging depiction of human sin. As Thielman (forthc.) writes, “Sin tumbles over sin with dizzying speed and the human desire to rebel against God seems to be the only unifying principle of this otherwise chaotic activity.”

‌

Instead, he enunciates the principle that all gentiles commit sin, in thought, word, and deed

‌

three main parts. First, the participle πεπληρωμένους (peplērōmenous, being filled)

‌

ἀδικίᾳ (adikia, unrighteousness), πονηρίᾳ (ponēria, wickedness), πλεονεξίᾳ (pleonexia, covetousness), and κακίᾳ (kakia, wickedness or malice).

‌

Second, five words modify μεστούς (mestous, full): φθόνου (phthonou, envy), φόνου (phonou, murder), ἔριδος (eridos, strife), δόλου (dolou, deceit), and κακοηθείας (kakoētheias, malice).

‌

they are full of wickedness,

‌

Covetousness - internal sin

‌

Envy - I don’t like that you have it, I want it!

‌

Strife - unnecessary division among people

‌

Finally, twelve words or phrases, all in the accusative and appositional to αὐτούς (autous, them) in verse 28, conclude the list. The first two sins describe those who destroy others’ reputations (ψιθυριστάς, psithyristas, gossips; καταλάλους, katalalous, slanderers),

.30

"Insolent" (v. 30) focuses on activities, "arrogant" (v. 30) on thoughts, and "boastful" (v. 30) on words.[62]Greek hybristes, one who behaves with humiliating and unconscionable arrogance to those who are not powerful enough to retaliate."[63]

Romans 1:30

“30 slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents,”

‌

evil. Θεοστυγεῖς (theostygeis, haters of God)

‌

Haughty/Pride - not good!

‌

ὑβριστάς (hybristas, insolent), ὑπερηφάνους (hyperēphanous, arrogant), and ἀλαζόνας (alazonas, braggarts) are thematically related insofar as they point to the self-importance and rudeness of those who are convinced of their superiority.

‌

two-word phrases: ἐφευρετὰς κακῶν (epheuretas kakōn, inventors of evil) and γονεῦσιν ἀπειθεῖς (goneusin apeitheis, disobedient to parents). Both signify the depth of evil.

.31

Romans 1:31

“31 foolish, faithless, heartless, ruthless.”

‌

Sin is bad. Good is better than we think.

‌

the list concludes with four terms joined together: ἀσυνέτους (asynetous, foolish), ἀσυνθέτους (asynthetous, treacherous), ἀστόργους (astorgous, without natural affection), and ἀνελεήμονας (aneleēmonas, without mercy). All four words begin with ἀ-, and assonance connects the first two. The first three words all end with -ους, while the -ας ending on the last word is closely similar in sound. Dunn (1988a: 53) nicely catches the sense and partially reproduces the effect in translating the four terms “senseless, faithless, loveless, merciless,”

.32

people's promotion of wickedness (v. 32). It is bad to practice these things, but it is even worse to encourage others to practice them.

"In such cases not only is the voice of conscience stifled, but the mind has become absolutely callous regarding the moral degradation and ruin of others, and takes pleasure in their sinfulness."[64]

"The Stoic recognition of what is proper, in accord with good order, constitutes evidence for Paul that man generally (not just the Jew) knows what is right, knows it in fact (or in effect) to be the requirement of God, and knows that to flout it is to court death, a death justly deserved."[65]

This is the longest list of vices in the New Testament. Its purpose is to show the scope of social evils that result when God hands people over to a depraved mind after they have refused to acknowledge Him. See 13:13; Matthew 15:19; 1 Corinthians 5:10-11; 6:9-10; 2 Corinthians 12:20-21; Galatians 5:19-21; Ephesians 4:31; 5:3-5; Colossians 3:5, 8; 1 Timothy 1:9-10; 2 Timothy 3:2-5; and 1 Peter 4:3 for other vice lists

devolution that Paul explained as follows: intelligence (vv. 18-20), ignorance (vv. 21-23), indulgence (vv. 24-27), and impenitence (vv. 28-32).[66]

Romans 1:32

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

‌

Even though they know - they choose to ignore and glorify sin more. We all sin! But that is not a good thing. Or an excuse. Just look at the cross and what it took to bring forgiveness and reconciliation.

‌

We deserve death. We have guilt before God.

‌

It is remarkable, despite their rejection of the true God and the darkening of their understanding (vv. 21–23), that they are still keenly aware of God’s disapproval of their behavior. In fact, their awareness is even greater than this. They know “the ordinance of God”

‌

the death here is eternal death

‌

gentiles, without specifically having the Mosaic law, are aware of the moral requirements contained in that law

‌

“not only . . . but also”

‌

those who commit evil, even though their actions

‌

are inexcusable, can at least plead the mitigating circumstances of the passion of the moment. Those who encourage others to practice evil do so from a settled and impassioned conviction. Cranfield (1975: 135) says: “But there is also the fact that those who condone and applaud the vicious actions of others are actually making a deliberate contribution to the setting up of public opinion favourable to vice, and so to the corruption of an indefinite number of other people.”

‌

Those who encourage others to pursue evil commit a greater evil in that they foment the spread of evil and are complicit in the destruction of others.

‌

The hatred of God is so entrenched that people are willing to risk future judgment in order to carry out their evil desires.

Sin is much worse and bigger than we realise.

[1] John M. Scoggins Jr., "Romans 1:18 as Key to the Structure of the Letter," Bibliotheca Sacra175:700 (October-December 2018):411. [2] James Denney, "St. Paul's Epistle to the Romans," in The Expositor's Greek Testament, 2:585 [3]Thomas p38-39 [4]Fruchtenbaum p22 [5] James M. Stifler, The Epistle to the Romans, pp. 24-25; Bruce, p. 69. [6] Johnson, p. 23. [7] C. S. Lewis, Mere Christianity, p. 41. [8] See S. Lewis Johnson Jr., "The Jesus That Paul Preached," Bibliotheca Sacra 128:510 (April-June 1971):120-34. [9] Henry Alford, The Greek Testament, 2:2:313; Everett F. Harrison, "Romans," in RomansGalatians, vol. 10 of The Expositor's Bible Commentary, p. 15; Sanday and Headlam, p. 9; Stifler, p. 25; A. T. Robertson, Word Pictures in the New Testament, 4:324. [10] Barclay, p. 3. [11] Thomas, p. 43. [12] Dunn, p. 24. [13] See Robert N. Wilkin, "Obedience to the Faith: Romans 1:5," Grace in Focus10:6 (November-December 1995):2-4. [14] See Robert L. Saucy, "'Sinners' Who Are Forgiven or 'Saints' Who Sin?" Bibliotheca Sacra 152:608 (October-December 1995):400-12. [15] Lenski, p. 49. [16] Vine, p. 11. [17] Sanday and Headlam, p. 16. [18] Mounce, p. 65. Cf. Cranfield, 1:78-79. [19] Barrett, p. 27. [20] Sanday and Headlam, p. 23. [21] Barrett, p. 28. [22] Mounce, p. 70. [23] Definitions of these and other theological terms will follow in these notes. [24] See J. Ronald Blue, "Untold Billions: Are They Really Lost?" Bibliotheca Sacra 138:562 (October-December 1981):338-50; and Ramesh P. Richard, "Soteriological Inclusivism and Dispensationalism," Bibliotheca Sacra151:601 (January-March 1994):85-108. [25] See Thomas L. Constable, "The Gospel Message," in Walvoord: A Tribute, pp. 201-17. [26] Barclay, p. xxvi. [27] See Jim R. Sibley, "Israel and the Gospel of Peter, Paul, and Abraham," Bibliotheca Sacra173:689 (January-March 2016):18-31. [28] Sanday and Headlam, p. 25. [29] Moo, p. 74. See pages 70-74 for the reasons that this is the best conclusion. He also wrote a good excursus on "'Righteousness' Language in Paul," pp. 79-90. [30] Lightfoot, p. 250. [31] Barrett, p. 31. [32] Martin Luther, quoted in Roland H. Bainton, Here I Stand, pp. 49-50. See also J. H. Merle D'Aubigné, The Story of the Reformation, pp. 63-64. [33] Newell, p. 18. [34] Moo, pp. 22-30; Witmer, p. 437. [35] Moo, p. 92. Paragraph division omitted. [36] Witmer, p. 442. [37] See René A. López, "The First [sic] Epistle of Paul the Apostle to the Romans," in The Grace New Testament Commentary, 2:627-28, 636; idem, "Do Believers Experience the Wrath of God?" Journal of the Grace Evangelical Society 15:29 (Autumn 2002):45-66. 4G. Dalman, The Words of Jesus, p. 219. See the excursus on the wrath of God in Romans in Newell, pp. 40-46. 5Mounce, pp. 76-77. [38] Lenski, pp. 92-93. [39] See Robert L. Thomas, Evangelical Hermeneutics, ch. 5: "General Revelation and Biblical Hermeneutics," pp. 113-40. [40] See Bruce A. Baker, "Romans 1:18-21 and Presuppositional Apologetics," Bibliotheca Sacra155:619 (July-September 1998):280-98. [41] Newell, p. 29. [42] Bruce, p. 80. [43] Fruchtenbaum, p. 46. [44] For a discussion of them with arguments for the third one, see Richard Alan Young, "The Knowledge of God in Romans 1:18-23: Exegetical and Theological Reflections," Journal of the Evangelical Theological Society 43:4 (December 2000):695-707. [45] See F. W. Grant, Spiritual Law in the Natural World, for this writer's explanation of how God's revelations in Scripture and nature harmonize. [46] Henry, p. 1754. [47] Alford, 2:2:323. [48] Lightfoot, p. 252. [49] McGee, 4:653. [50] Moo, p. 110. For a relevant exposition of verses 21-22, see Francis A. Schaeffer, Death in the City, pp. 79-123. [51] Mounce, p. 80. [52] Johnson, Discovering Romans, p. 35. Cf. Moo, p. 111; and Acts 7:42. [53] Henry, p. 1756. [54] Lightfoot, p. 254. 2Alford, 2:2:324. [55] Ibid., p. 143. [56] Henri Maurier, The Other Covenant, p. 185. [57] Witmer, pp. 443-44. See P. Michael Ukleja, "Homosexuality in the New Testament," Bibliotheca Sacra 140:560 (October-December 1983):350-58. [58] Dunn, p. 74. [59] Henry, p. 1756. [60] Moo, p. 118. [61] Vine, p. 25. [62] Richard C. Trench, Synonyms of the New Testament, pp. 93-97. [63] Bruce, p. 81. [64] Vine, p. 27. [65] Dunn, p. 76. [66] Warren W. Wiersbe, The Bible Exposition Commentary, 1:518-19. For another exposition of 1:18-32 see J. Dwight Pentecost, Pattern for Maturity, pp. 52-59. He also offered expositions of 6:11-23 (2); 7:1-14; 8:1-8; 8:1-13; 12:1-21; 14:1-13; 14:13-23; 14:22— 15:3; and 15:1-7 in this volume.