1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

2 (Which he had promised afore by his prophets in the holy scriptures,)

3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

6 Among whom are ye also the called of Jesus Christ:

7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

12 That is, that I may be comforted together with you by the mutual faith both of you and me.

13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.

20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

22 Professing themselves to be wise, they became fools,

23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The apostle's commission.
The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
EGW SDA Bible Commentary
The Beginning of Paul's Apostleship
—Paul regarded the occasion of his formal ordination as marking the beginning of a new and important epoch in his lifework. It was from the time of this solemn ceremony, when, just before he was to depart on his first missionary journey, he was “separated unto the gospel of God,” that he afterward dated the beginning of his apostleship in the Christian church (The Review and Herald, May 11, 1911).
John Wesley's Bible Commentary
Paul, a servant of Jesus Christ - To this introduction the conclusion answers, (Romans 15:15) , &c. Called to be an apostle - And made an apostle by that calling. While God calls, he makes what he calls. As the Judaizing teachers disputed his claim to the apostolical office, it is with great propriety that he asserts it in the very entrance of an epistle wherein their principles are entirely overthrown. And various other proper and important thoughts are suggested in this short introduction; particularly the prophecies concerning the gospel, the descent of Jesus from David, the great doctrines of his Godhead and resurrection, the sending the gospel to the gentiles, the privileges of Christians, and the obedience and holiness to which they were obliged in virtue of their profession. Separated - By God, not only from the bulk of other men, from other Jews, from other disciples, but even from other Christian teachers, to be a peculiar instrument of God in spreading the gospel.
John Calvin Bible Commentary
Paul, etc.— With regard to the word Paul, as it is a subject of no such moment as ought to detain us, and as nothing can be said which has not been mentioned by other expounders, I should say nothing, were it not proper to satisfy some at small expense without being tedious to others; for the subject shall be despatched in a very few words.They who think that the Apostle attained this name as a trophy for having brought Sergius, the proconsul, to the faith of Christ, are confuted by the testimony of Luke, who shows that he was so called before that time. (Acts 13:7, 9.) Nor does it seem probable to me, that it was given him when he was converted to Christ; though this idea so pleasedAugustine, that he took occasion refinedly to philosophize on the subject; for he says, that from a proud Saul he was made a very little (parvulum) disciple of Christ. More probable is the opinion ofOrigen, who thought that he had two names; for it is not unlikely to be true, that his name, Saul, derived from his kindred, was given him by his parents to indicate his religion and his descent; and that his other name, Paul, was added, to show his right to Roman citizenship;they would not have this honor, then highly valued, to be otherwise than made evident; but they did not so much value it as to withhold a proof of his Israelitic descent. But he has commonly taken the name Paul in his Epistles, and it may be for the following reasons: because in the churches to which he wrote, it was more known and more common, more acceptable in the Roman empire, and less known among his own nation. It was indeed his duty to avoid the foolish suspicion and hatred under which the name of a Jew then labored among the Romans and in their provinces, and to abstain from inflaming the rage of his own countrymen, and to take care of himself.A servant of Jesus Christ, etc.— He signalizes himself with these distinctions for the purpose of securing more authority to his doctrine; and this he seeks to secure by two things — first, by asserting his call to the Apostleship;and secondly, by showing that his call was not unconnected with the Church of Rome: for it was of great importance that he should be deemed an Apostle through God’s call, and that he should be known as one destined for the Roman Church. He therefore says, that he was aservantof Christ, and called to the office of an Apostle, thereby intimating that he had not presumptuously intruded into that office. He then adds, that he waschosen, (selectum— selected,) by which he more fully confirms the fact, that he was not one of the people, but a particular Apostle of the Lord. Consistently with this, he had before proceeded from what was general to what was particular, as the Apostleship was an especial service; for all who sustain the office of teaching are to be deemed Christ’s servants, but Apostles, in point of honor, far exceed all others. But thechoosingfor the gospel, etc., which he afterwards mentions, expresses the end as well as the use of the Apostleship; for he intended briefly to show for what purpose he was called to that function. By saying then that he was servant of Christ, he declared what he had in common with other teachers; by claiming to himself the title of an Apostle, he put himself before others; but as no authority is due to him who willfully intrudes himself, he reminds us, that he was appointed by God.Then the meaning is, — that Paul was a servant of Christ, not any kind of servant, but an Apostle, and that by the call of God, and not by presumptuous intrusion: then follows a clearer explanation of the Apostolic office, — it was ordained for the preaching of the Gospel. For I cannot agree with those who refer this call of which he speaks to the eternal election of God; and who understand the separation, either that from his mother’s womb, which he mentions in Galatians 1:15, or that which Luke refers to, when Paul was appointed for the Gentiles: but I consider that he simply glories in having God as the author of his call, lest any one should think that he had through his own rashness taken this honor to himself.We must here observe, that all are not fitted for the ministry of the word; for a special call is necessary: and even those who seem particularly fitted ought to take heed lest they thrust themselves in without a call. But as to the character of the Apostolic and of the Episcopal call, we shall consider it in another place. We must further observe, that the office of an Apostle is the preaching of the gospel. It hence appears what just objects of ridicule are those dumb dogs, who render themselves conspicuous only by their mitre and their crook, and boast themselves to be the successors of the Apostles! The word, servant, imports nothing else but a minister, for it refers to what is official.I mention this to remove the mistake of those who too much refine on this expression and think that there is here to be understood a contrast between the service of Moses and that of Christ.
McArther Bible Commentary
Paul. See Introduction: Author and Date. Bondservant . Doulos, the common NT word for servant. Although in Greek culture it most often referred to the involuntary, permanent service of a slave, Paul elevates this word by using it in its Hebrew sense to describe a servant who willingly commits himself to serve a master he loves and respects (Exo 21:5-6; Gal 1:10; Tit 1:1; cf. Gen 26:24; Num 12:7; 2Sa 7:5; Isa 53:11). apostle. The Greek word means "one who is sent." In the NT, it primarily refers to the twelve men Christ chose to accompany Him (Mar 3:13-19) and Matthaias, whom the other apostles chose to replace Judas (Act 1:15-26). Christ gave them power to confirm their apostleship with miracles (Mat 10:1; 2Co 12:12), and authority to speak as His proxies-every NT book was written either by an apostle or under his auspices (cf. Joh 14:26). Their teaching is the foundation of the church (Eph 2:20). Christ Himself selected Paul for this position (Act 9:15; Act 22:14; Act 26:16; cf. Gal 1:1) and trained him to fulfill this ministry (Gal 1:12, Gal 1:16). gospel of God. Used in its verb and noun forms some sixty times in this epistle, the Greek word for this phrase means "good news" (see Mar 1:1). Rome incorporated it into its emperor worship. The town herald used this word to begin important favorable announcements about the emperor-such as the birth of a son. But Paul's good news is not from the emperor but "of God"; it originated with Him. Its message that God will forgive sins, deliver from sin's power, and give eternal hope (Rom 1:16; cf. 1Co 15:1-4) comes not only as a gracious offer, but also as a command to be obeyed (Rom 10:16). Paul was consumed with this message (1Co 9:23).
Bible Cross References
Mark 1:14 Acts 9:15 Acts 13:2 Romans 15:16 1 Corinthians 1:1 1 Corinthians 9:1 2 Corinthians 1:1 2 Corinthians 2:12 2 Corinthians 11:7 Galatians 1:10 Galatians 1:15 Philippians 1:1 1 Thessalonians 2:2 1 Thessalonians 2:8 1 Thessalonians 2:9 Titus 1:1 James 1:1 1 Peter 4:17 2 Peter 1:1 Jude 1:1

Verse 2

Matthew Henry's Concise Bible Commentary
The apostle's commission.
The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
John Wesley's Bible Commentary
Which he promised before - Of old time, frequently, solemnly. And the promise and accomplishment confirm each other. (Deuteronomy 18:18) ; (Isaiah 9:6-7) ; (Isaiah 53:1) ; (Isaiah 61:1) ; (Jeremiah 23:5) .
John Calvin Bible Commentary
Which he had before promised,etc.— As the suspicion of being new subtracts much from the authority of a doctrine, he confirms the faith of the gospel by antiquity; as though he said, “Christ came not on the earth unexpectedly, nor did he introduce a doctrine of a new kind and not heard of before, inasmuch as he, and his gospel too, had been promised and expected from the beginning of the world.” But as antiquity is often fabulous, he brings witnesses, and those approved, even the Prophets of God, that he might remove every suspicion. He in the third place adds, that their testimonies were duly recorded, that is, in the Holy Scriptures.We may learn from this passage what the gospel is: he teaches us, not that it was promulgated by the Prophets but only promised. If then the Prophets promised the gospel, it follows, that it was revealed, when our Lord was at length manifested in the flesh. They are then mistaken who confound the promises with the gospel, since the gospel is properly the appointed preaching of Christ as manifested, in whom the promises themselves are exhibited.
McArther Bible Commentary
which He promised before. Paul's Jewish antagonists accused him of preaching a revolutionary new message unrelated to Judaism (Act 21:28). But the OT is replete with prophecies concerning Christ and the gospel (1Pe 1:10-12; cf. Mat 5:17; Heb 1:1). His prophets. All the writers of the OT. The "Law and the Prophets" constitute all the OT (Act 24:14). But the law-or the Pentateuch-was written by Moses, whom Scripture also calls a prophet (Deu 18:15). Holy Scriptures. While the rabbinical writings popular in the first century-and often studied more diligently than Scripture itself-may not have taught the gospel of God, the divinely inspired OT certainly did (cf. Luk 24:25, Luk 24:27, Luk 24:32; Joh 5:39; Act 3:18; Act 7:52; Act 10:43; Act 13:32; Act 26:22-23; see note on Gen 3:15). The prophets spoke clearly of a new covenant (Jer 31:31-34; Eze 36:25-27; cf. Heb 8:6-13) and of the Messiah whose sacrifice would make it possible (Isa 9:6-7; Isa 53:1-12).
Bible Cross References
Matthew 1:22 Luke 1:70 Acts 13:32 Romans 3:21 Romans 16:26 Titus 1:2

Verse 3

Matthew Henry's Concise Bible Commentary
The apostle's commission.
The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
John Wesley's Bible Commentary
Who was of the seed of David according to the flesh - That is, with regard to his human nature. Both the natures of our Saviour are here mentioned; but the human is mentioned first, because the divine was not manifested in its full evidence till after his resurrection.
John Calvin Bible Commentary
Concerning his own Son, etc.— This is a remarkable passage, by which we are taught that the whole gospel is included in Christ, so that if any removes one step from Christ, he withdraws himself from the gospel. For since he is the living and express image of the Father, it is no wonder, that he alone is set before us as one to whom our whole faith is to be directed and in whom it is to center. It is then a definition of the gospel, by which Paul expresses what is summarily comprehended in it. I have rendered the words which follow,Jesus Christ our Lord, in the same case; which seems to me to be most agreeable with the context. We hence learn, that he who has made a due proficiency in the knowledge of Christ, has acquired every thing which can be learned from the gospel; and, on the other hand, that they who seek to be wise without Christ, are not only foolish, but even completely insane.Who was made, etc.— Two things must be found in Christ, in order that we may obtain salvation in him, even divinity and humanity. His divinity possesses power, righteousness, life, which by his humanity are conveyed to us. Hence the Apostle has expressly mentioned both in the Summary he gives of the gospel, that Christ was manifested in the flesh — and that in it he declared himself to be the Son of God. So John says; after having declared that the Word was made flesh, he adds, that in that flesh there was a glory as of the only-begotten Son of God. (John 1:14.) That he specially notices the descent and lineage of Christ from his ancestor David, is not superfluous; for by this he calls back our attention to the promise, that we may not doubt but that he is the very person who had been formerly promised. So well known was the promise made to David, that it appears to have been a common thing among the Jews to call the Messiah the Son of David. This then — that Christ did spring from David — was said for the purpose of confirming our faith.He adds, according to the flesh; and he adds this, that we may understand that he had something more excellent than flesh, which he brought from heaven, and did not take from David, even that which he afterwards mentions, the glory of the divine nature. Paul does further by these words not only declare that Christ had real flesh, but he also clearly distinguishes his human from his divine nature; and thus he refutes the impious raving ofServetus, who assigned flesh to Christ, composed of three untreated elements.
McArther Bible Commentary
born. Jesus was conceived in a virgin's womb by the Holy Spirit (Luk 1:35; cf. Isa 7:14), and was delivered normally. This word emphasizes that He is an actual historical figure. Many well-known ancient writers, including the Roman historian Tacitus (Annals 15.44), the familiar Jewish historian Josephus (Antiquities, 2.18.3), and Pliny the Younger (Letters 10.96, 97) verify Jesus' historicity. seed of David. The OT had prophesied that Messiah would be in the lineage of David (2Sa 7:12-13; Psa 89:3-4, Psa 89:19, Psa 89:24; Isa 11:1-5; Jer 23:5-6). Both Mary, Jesus' mother (Luk 3:23, Luk 3:31), and Joseph, his legal father (Mat 1:6, Mat 1:16; Luk 1:27), were descendants of David. John makes believing that Christ has come in the flesh a crucial test of orthodoxy (1Jn 4:2-3). Because He is fully human-as well as fully God-He can serve as man's substitute (Joh 1:29; 2Co 5:21) and as a sympathetic high priest (Heb 4:15-16).
Bible Cross References
Matthew 1:1 John 1:14 Romans 4:1 Romans 9:3 Romans 9:5 1 Corinthians 10:18 Galatians 4:4 1 Timothy 2:5

Verse 4

Matthew Henry's Concise Bible Commentary
The apostle's commission.
The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
John Wesley's Bible Commentary
But powerfully declared to be the Son of God, according to the Spirit of Holiness - That is, according to his divine nature. By the resurrection from the dead - For this is both the fountain and the object of our faith; and the preaching of the apostles was the consequence of Christ's resurrection.
John Calvin Bible Commentary
Declared the Son of God,etc.: or, if you prefer, determined (definitus); as though he had said, that the power, by which he was raised from the dead, was something like a decree by which he was proclaimed the Son of God, according to what is said inPsalm 2:7, “I have this day begotten thee:” for this begetting refers to what was made known. Though some indeed find here three separate evidences of the divinity of Christ — “power,” understanding thereby miracles — then the testimony of the Spirit — and, lastly, the resurrection from the dead — I yet prefer to connect them together, and to reduce these three things to one, in this manner — that Christ was declared the Son of God by openly exercising a real celestial power, that is, the power of the Spirit, when he rose from the dead; but that this power is comprehended, when a conviction of it is imprinted on our hearts by the same Spirit. The language of the Apostle well agrees with this view; for he says that he was declared by power, because power, peculiar to God, shone forth in him, and uncontestably proved him to be God; and this was indeed made evident by his resurrection. Paul says the same thing in another place; having stated, that by death the weakness of the flesh appeared, he at the same time extols the power of the Spirit in his resurrection; (2 Corinthians 13:4) This glory, however, is not made known to us, until the same Spirit imprints a conviction of it on our hearts. And that Paul includes, together with the wonderful energy of the Spirit, which Christ manifested by rising from the dead, the testimony which all the faithful feel in their hearts, is even evident from this — that he expressly calls it the Spirit of Holiness; as though he had said, that the Spirit, as far as it sanctifies, confirms and ratifies that evidence of its power which it once exhibited. For the Scripture is wont often to ascribe such titles to the Spirit, as tend to illustrate our present subject. Thus He is called by our Lord the Spirit of Truth, on account of the effect which he mentions; (John 14:17)Besides, a divine power is said to have shone forth in the resurrection of Christ for this reason — because he rose by his own power, as he had often testified: “Destroy this temple, and in three days I will raise it up again,” (John 2:19;)“No man taketh it from me,” etc.; (John 10:18)For he gained victory over death, (to which he yielded with regard to the weakness of the flesh,) not by aid sought from another, but by the celestial operation of his own Spirit.
McArther Bible Commentary
declared. The Greek word, from which the English word horizon comes, means "to distinguish." Just as the horizon serves as a clear demarcation line, dividing earth and sky, the resurrection of Jesus Christ clearly divides Him from the rest of humanity, providing irrefutable evidence that He is the Son of God (see note on Rom 10:9). Son of God. This title, used nearly thirty times in the Gospels, identifies Jesus Christ as the same in essence as God. See notes on Joh 1:34, Joh 1:49; Joh 11:27; Joh 19:7 (cf. Heb 1:5; 2Sa 7:14). The resurrection clearly declared that Jesus was deity, the expression of God Himself in human form. While He was eternally the Son in anticipation of His incarnation, it was when He entered the world in incarnation that He was declared to all the world as the Son of God and took on the role of submission to the Father (see notes on Psa 2:7; Heb 1:5-6). Spirit of holiness. In His incarnation, Christ voluntarily submitted Himself to do the will of the Father only through the direction, agency, and power of the Holy Spirit (Mat 3:16; Luk 4:1; Joh 3:34; see note on Act 1:2). resurrection from the dead. His victory over death was the supreme demonstration and most conclusive evidence that He is God the Son (see note on Rom 10:9; cf. Act 13:29-33; 1Co 15:14-17).
Bible Cross References
Matthew 4:3 2 Corinthians 13:4

Verse 5

Matthew Henry's Concise Bible Commentary
The apostle's commission.
The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
John Wesley's Bible Commentary
By whom we have received - I and the other apostles. Grace and apostleship - The favour to be an apostle, and qualifications for it. For obedience to the faith in all nations - That is, that all nations may embrace the faith of Christ. For his name - For his sake; out of regard to him.
John Calvin Bible Commentary
Through whom we have received, etc.— Having completed his definition of the gospel, which he introduced for the recommendation of his office, he now returns to speak of his own call; and it was a great point that this should be proved to the Romans. By mentioning grace and apostleship apart, he adopts a form of speech,which must be understood as meaning, gratuitous apostleship or the favor of the apostleship; by which he means, that it was wholly through divine favor, not through his own worthiness, that he had been chosen for so high an office. For though it has hardly any thing connected with it in the estimation of the world, except dangers, labors, hatred, and disgrace; yet before God and his saints, it possesses a dignity of no common or ordinary kind. It is therefore deservedly counted a favor. If you prefer to say, “I have received grace that I should be an Apostle,” the sense would be the same.The expression, on account of his name, is rendered byAmbrose, “in his name,” as though it meant, that the Apostle was appointed in the place of Christ to preach the gospel, according to that passage, “We are ambassadors for Christ,” etc. (2 Corinthians 5:20.) Their opinion, however, seems better, who takenamefor knowledge; for the gospel is preached for this end — that we may believe on the name of the Son of God. (John 3:23.) And Paul is said to have been a chosen vessel, to carry the name of Christ among the Gentiles. (Acts 9:15.)On accountthenof his name, which means the same, as though he had said, that I might make known what Christ is.For the obedience of faith, etc.— That is, we have received a command to preach the gospel among all nations, and this gospel they obey by faith. By stating the design of his calling, he again reminds the Romans of his office, as though he said, “It is indeed my duty to discharge the office committed to me, which is to preach the word; and it is your duty to hear the word and willingly to obey it; you will otherwise make void the vocation which the Lord has bestowed on me.”We hence learn, that they perversely resist the authority of God and upset the whole of what he has ordained, who irreverently and contemptuously reject the preaching of the gospel; the design of which is to constrain us to obey God. We must also notice here what faith is; the name of obedience is given to it, and for this reason — because the Lord calls us by his gospel; we respond to his call by faith; as on the other hand, the chief act of disobedience to God is unbelief, I prefer rendering the sentence, “For the obedience of faith,” rather than, “In order that they may obey the faith;” for the last is not strictly correct, except taken figuratively, though it be found once in the Acts 6:7. Faith is properly that by which we obey the gospel.Among all nations, etc.It was not enough for him to have been appointed an Apostle, except his ministry had reference to some who were to be taught: hence he adds, that his apostleship extended to all nations. He afterwards calls himself more distinctly the Apostle of the Romans, when he says, that they were included in the number of the nations, to whom he had been given as a minister. And further, the Apostles had in common the command to preach the gospel to all the world; and they were not, as pastors and bishops, set over certain churches. But Paul, in addition to the general undertaking of the apostolic function, was constituted, by a special appointment, to be a minister to proclaim the gospel among the Gentiles. It is no objection to this, that he was forbidden to pass through Macedonia and to preach the word in Mysia: for this was done, not that there were limits prescribed to him, but that he was for a time to go elsewhere; for the harvest was not as yet ripe there.Ye are the called of Jesus Christ, etc.He assigns a reason more nearly connected with them — because the Lord had already exhibited in them an evidence by which he had manifested that he had called them to a participation of the gospel. It hence followed, that if they wished their own calling to remain sure, they were not to reject the ministry of Paul, who had been chosen by the same election of God. I therefore take this clause, “the called of Jesus Christ,” as explanatory, as though the particle “even” were inserted; for he means, that they were by calling made partakers of Christ. For they who shall be heirs of eternal life, are chosen by the celestial Father to be children in Christ; and when chosen, they are committed to his care and protection as their shepherd.
McArther Bible Commentary
grace. The unmerited favor which God shows guilty sinners. This is the book's first reference to the most crucial part of the gospel message: salvation is a gift from God wholly separate from any human effort or achievement (Rom 3:24, Rom 3:27; Rom 4:1-5; Rom 5:20-21; see note on Eph 2:8). apostleship. Although the term apostle refers to the Twelve in a unique way (see note on Rom 1:1), in a broader and less official sense it can describe anyone whom God has sent with the message of salvation (cf. Act 14:14; Rom 16:7; Heb 3:1). obedience to the faith. True saving faith always produces obedience and submission to the lordship of Jesus Christ (Rom 16:19, Rom 16:26; cf. Rom 10:9-10; cf. Mat 7:13-14, Mat 7:22-27; Jas 2:17-20).
Bible Cross References
Acts 1:25 Acts 6:7 Acts 9:15 Romans 12:3 Romans 15:18 Romans 16:26 Galatians 1:16

Verse 6

Matthew Henry's Concise Bible Commentary
The apostle's commission.
The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
John Wesley's Bible Commentary
Among whom - The nations brought to the obedience of faith. Are ye also - But St. Paul gives them no preeminence above others.
McArther Bible Commentary
called. See note on Rom 1:7. Always in the NT epistles, the "call" of God refers to God's effectual call of elect sinners to salvation (cf. Rom 8:28-30), rather than the general call to all people to believe (cf. Mat 20:16).
Bible Cross References
Jude 1:1 Revelation 17:14

Verse 7

Matthew Henry's Concise Bible Commentary
The apostle's commission.
The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
EGW SDA Bible Commentary
(see EGW on Acts 18:2). A Strong Church in Rome
—Notwithstanding the opposition, twenty years after the crucifixion of Christ there was a live, earnest church in Rome. This church was strong and zealous, and the Lord worked for it (The Review and Herald, March 6, 1900).
John Wesley's Bible Commentary
To all that are in Rome - Most of these were heathens by birth, (Romans 1:13) , though with Jews mixed among them. They were scattered up and down in that large city, and not yet reduced into the form of a church. Only some had begun to meet in the house of Aquila and Priscilla. Beloved of God - And from his free love, not from any merit of yours, called by his word and his Spirit to believe in him, and now through faith holy as he is holy. Grace - The peculiar favour of God. And peace - All manner of blessings, temporal, spiritual, and eternal. This is both a Christian salutation and an apostolic benediction. From God our Father, and the Lord Jesus Christ - This is the usual way wherein the apostles speak, "God the Father," "God our Father." Nor do they often, in speaking of him, use the word Lord, as it implies the proper name of God, Jehovah. In the Old Testament, indeed, the holy men generally said, "The Lord our God;" for they were then, as it were, servants; whereas now they are sons: and sons so well know their father, that they need not frequently mention his proper name. It is one and the same peace, and one and the same grace, which is from God and from Jesus Christ. Our trust and prayer fix on God, as he is the Father of Christ; and on Christ, as he presents us to the Father.
John Calvin Bible Commentary
To all of you who are at Rome, etc.By this happy arrangement he sets forth what there is in us worthy of commendation; he says, that first the Lord through his own kindness made us the objects of his favor and love; and then that he has called us; and thirdly, that he has called us to holiness: but this high honor only then exists, when we are not wanting to our call.Here a rich truth presents itself to us, to which I shall briefly refer, and leave it to be meditated upon by each individual: Paul does by no means ascribe the praise of our salvation to ourselves, but derives it altogether from the fountain of God’s free and paternal love towards us; for he makes this the first thing — God loves us: and what is the cause of his love, except his own goodness alone? On this depends our calling, by which in his own time he seals his adoption to those whom he had before freely chosen. We also learn from this passage that none rightly connect themselves with the number of the faithful, except they feel assured that the Lord is gracious, however unworthy and wretched sinners they may be, and except they be stimulated by his goodness and aspire to holiness, for he hath not called us to uncleanness, but to holiness. (1 Thessalonians 4:7.) As the Greek can be rendered in the second person, I see no reason for any change.Grace to you and peace, etc.Nothing is more desirable than to have God propitious to us, and this is signified bygrace; and then to have prosperity and success in all things flowing from him, and this is intimated bypeace; for however things may seem to smile on us, if God be angry, even blessing itself is turned to a curse. The very foundation then of our felicity is the favor of God, by which we enjoy true and solid prosperity, and by which also our salvation is promoted even when we are in adversities.And then as he prays to God for peace, we must understand, that whatever good comes to us, it is the fruit of divine benevolence. Nor must we omit to notice, that he prays at the same time to the Lord Jesus Christ for these blessings. Worthily indeed is this honor rendered to him, who is not only the administrator and dispenser of his Father’s bounty to us, but also works all things in connection with him. It was, however, the special object of the Apostle to show, that through him all God’s blessings come to us.There are those who prefer to regard the word peaceas signifying quietness of conscience; and that this meaning belongs to it sometimes, I do not deny: but since it is certain that the Apostle wished to give us here a summary of God’s blessings, the former meaning, which is adduced byBucer, is much the most suitable. Anxiously wishing then to the godly what makes up real happiness, he betakes himself, as he did before, to the very fountain itself, even the favor of God, which not only alone brings to us eternal felicity but is also the source of all blessings in this life.
McArther Bible Commentary
Rome. See Introduction: Background and Setting. beloved of God, called … saints. The Greek text records these as three separate privileges: (1) God has set His love on His own (Rom 5:5; Rom 8:35; Eph 1:6; Eph 2:4-5; 1Jn 3:1); (2) He has extended to them not only the general, external invitation to believe the gospel (Isa 45:22; Isa 55:6; Eze 33:11; Mat 11:28; Joh 7:37; Rev 22:17), but His effectual calling-or His drawing to Himself all those He has chosen for salvation (Rom 8:30; 2Th 2:13-14; 2Ti 1:9; see note on Joh 6:44); and (3) God has set believers apart from sin unto Himself, so that they are holy ones (1Co 3:16-17; 1Pe 2:5, 1Pe 2:9). Grace … peace. Paul's standard greeting (1Co 1:3; 2Co 1:2; Gal 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; 1Ti 1:2; 2Ti 1:2; Tit 1:4; Phm 1:3).
Bible Cross References
Numbers 6:25 Acts 9:13 Romans 5:5 Romans 8:28 Romans 8:39 1 Corinthians 1:2 1 Corinthians 1:3 1 Corinthians 1:24 2 Corinthians 1:2 Galatians 1:3 Ephesians 1:2 Philippians 1:2 Colossians 1:2 1 Thessalonians 1:1 1 Thessalonians 1:4 2 Thessalonians 1:2 Philemon 1:3 2 Peter 1:2 2 John 1:3 Revelation 1:4

Verse 8

Matthew Henry's Concise Bible Commentary
Prays for the saints at Rome, and expresses his desire to see them.
We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, (James 4:15). Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.
EGW SDA Bible Commentary
(see EGW on Acts 18:2). A Strong Church in Rome
—Notwithstanding the opposition, twenty years after the crucifixion of Christ there was a live, earnest church in Rome. This church was strong and zealous, and the Lord worked for it (The Review and Herald, March 6, 1900).
John Wesley's Bible Commentary
I thank - In the very entrance of this one epistle are the traces of all spiritual affections; but of thankfulness above all, with the expression of which almost all St. Paul's epistles begin. He here particularly thanks God, that what otherwise himself should have done, was done at Rome already. My God - This very word expresses faith, hope, love, and consequently all true religion. Through Jesus Christ - The gifts of God all pass through Christ to us; and all our petitions and thanksgivings pass through Christ to God. That your faith is spoken of - In this kind of congratulations St. Paul describes either the whole of Christianity, as (Colossians 1:3) , &c.; or some part of it, as (1 Corinthians 1:5) . Accordingly here he mentions the faith of the Romans, suitably to his design, (Romans 1:12) , (Romans 1:17) . Through the whole world - This joyful news spreading everywhere, that there were Christians also in the imperial city. And the goodness and wisdom of God established faith in the chief cities; in Jerusalem and Rome particularly; that from thence it might be diffused to all nations.
John Calvin Bible Commentary
. I first indeed,etc.Here the beginning commences, altogether adapted to the occasion, as he seasonably prepares them for receiving instruction by reasons connected with himself as well as with them. What he states respecting them is, the celebrity of their faith; for he intimates that they being honored with the public approbation of the churches, could not reject an Apostle of the Lord, without disappointing the good opinion entertained of them by all; and such a thing would have been extremely uncourteous and in a manner bordering on perfidy. As then this testimony justly induced the Apostle, by affording him an assurance of their obedience, to undertake, according to his office, to teach and instruct the Romans; so it held them bound not to despise his authority. With regard to himself, he disposes them to a teachable spirit by testifying his love towards them: and there is nothing more effectual in gaining credit to an adviser, than the impression that he is cordially anxious to consult our wellbeing.The first thing worthy of remark is, that he so commends their faith, that he implies that it had been received from God. We are here taught that faith is God’s gift; for thanksgiving is an acknowledgment of a benefit. He who gives thanks to God for faith, confesses that it comes from him. And since we find that the Apostle ever begins his congratulations with thanksgiving, let us know that we are hereby reminded, that all our blessings are God’s free gifts. It is also needful to become accustomed to such forms of speaking, that we may be led more fully to rouse ourselves in the duty of acknowledging God as the giver of all our blessings, and to stir up others to join us in the same acknowledgment. If it be right to do this in little things, how much more with regard to faith; Which is neither a small nor an indiscriminate (promiscua) gift of God. We have here besides an example, that thanks ought to be giventhrough Christ,according to the Apostle’s command inHebrews 13:15; inasmuch as in his name we seek and obtain mercy from the Father. — I observe in the last place, that he calls himhis God. This is the faithful’s special privilege, and on them alone God bestows this honor. There is indeed implied in this a mutual relationship, which is expressed in this promise,“I will be to them a God; they shall be to me a people.” (Jeremiah 30:22.)I prefer at the same time to confine this to the character which Paul sustained, as an attestation of his obedience to the end in the work of preaching the gospel. So Hezekiah called God the God of Isaiah, when he desired him to give him the testimony of a true and faithful Prophet. (Isaiah 37:4.) So also he is called in an especial manner the God of Daniel. (Daniel 6:20.)Through the whole world.The eulogy of faithful men was to Paul equal to that of the whole world, with regard to the faith of the Romans; for the unbelieving, who deemed it detestable, could not have given an impartial or a correct testimony respecting it. We then understood that it was by the mouths of the faithful that the faith of the Romans was proclaimed through the whole world; and that they were alone able to judge rightly of it, and to pronounce a correct opinion. That this small and despised handful of men were unknown as to their character to the ungodly, even at Rome, was a circumstance he regarded as nothing; for Paul made no account of their judgment.
McArther Bible Commentary
I thank my God. In every letter Paul wrote, he expressed his gratitude for those who would receive it (e.g., 1Co 1:4), except in his letter to the Galatians, whose defection from the true gospel caused him to dispense with any opening commendations (Gal 1:6-12). your faith. This speaks of the genuineness of their salvation. The testimony of the church in Rome was so strong that, in A.D. 49, the emperor Claudius expelled all the Jews because of the influence of "Chrestus," which was undoubtedly a reference to Christ (cf. Act 18:2). throughout the whole world. As the center of the Roman Empire and the inhabited world, whatever happened in Rome became known universally.
Bible Cross References
Acts 28:22 Romans 6:17 Romans 10:18 Romans 16:19 1 Corinthians 1:4 2 Corinthians 2:14 Ephesians 1:15 Ephesians 1:16 Ephesians 5:20 Philippians 1:3 Colossians 1:3 1 Thessalonians 1:2 1 Thessalonians 1:8 1 Thessalonians 2:13 2 Thessalonians 1:3 2 Timothy 1:3 Philemon 1:4

Verse 9

Matthew Henry's Concise Bible Commentary
Prays for the saints at Rome, and expresses his desire to see them.
We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, (James 4:15). Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.
John Wesley's Bible Commentary
God, whom I serve - As an apostle. In my spirit - Not only with my body, but with my inmost soul. In the gospel - By preaching it.
John Calvin Bible Commentary
For God is my witness, etc.He proves his love by its effects; for had he not greatly loved them, he would not have so anxiously commended them to the Lord, and especially he would not have so ardently desired to promote their welfare by his own labors. His anxiety then and his ardent desire were certain evidences of his love; for had they not sprung from it, they would never have existed. And as he knew it to be necessary for establishing confidence in his preaching, that the Romans should be fully persuaded of his sincerity, he added an oath — a needful remedy, whenever a declaration, which ought to be received as true and indubitable vacillates through uncertainty. For since an oath is nothing else but an appeal to God as to the truth of what we declare, most foolish is it to deny that the Apostle used here an oath. He did not notwithstanding transgress the prohibition of Christ.It hence appears that it was not Christ’s design (as the superstitious Anabaptists dream) to abolish oaths altogether, but on the contrary to call attention to the due observance of the law; and the law, allowing an oath, only condemns perjury and needless swearing. If then we would use an oath aright, let us imitate the seriousness and the reverent manner exhibited by the Apostles; and that you may understand what it is, know that God is so called as a witness, that he is also appealed to as an avenger, in case we deceive; which Paul expresses elsewhere in these words, “God is a witness to my soul.” (2 Corinthians 1:23.)Whom I serve with my spirit, etc.It is usual with profane men, who trifle with God, to pretend his name, no less boldly than presumptuously; but the Apostle here speaks of his own piety, in order to gain credit; and those, in whom the fear of God and reverence for his name prevail, will dread to swear falsely. At the same time, he sets his own spirit in opposition to the outward mask of religion; for as many falsely pretend to be the worshippers of God, and outwardly appear to be so, he testifies that he, from the heart served, God.It may be also that he alluded to the ancient ceremonies, in which alone the Jews thought the worship of God consisted. He then intimates, that though he retained not observance of these, he was yet a sincere worshipper of God, according to what he says inPhilippians 3:3,“We are the true circumcision, who in spirit serve God, and glory not in the flesh.” He then glories that he served God with sincere devotion of heart, which is true religion and approved worship.But it was expedient, as I have said, in order that his oath might attain more credit, that Paul should declare his piety towards God; for perjury is a sport to the ungodly, while the pious dread it more than a thousand deaths; inasmuch as it cannot be, but that where there is a real fear of God, there must be also a reverence for his name. It is then the same thing, as though Paul had said, that he knew how much sacredness and sincerity belonged to an oath, and that he did not rashly appeal to God as a witness, as the profane are wont to do. And thus, by his own example, he teaches us, that whenever we swear, we ought to give such evidence of piety, that the name of God, which we use in our declarations, may retain its sacredness. And further, he gives a proof, even by his own ministry, that he worshipped not God feignedly; for it was the fullest evidence, that he was a man devoted to God’s glory, when he denied himself, and hesitated not to undergo all the hardships of reproach, poverty, and hatred, and even the peril of death, in advancing the kingdom of God. Some take this clause, as though Paul intended to recommend that worship which he said he rendered to God, on this account, — because it corresponded with what the gospel prescribes. It is indeed certain that spiritual worship is enjoined on us in the gospel; but the former interpretation is far the most suitable, — that he devoted his service to God in preaching the gospel. He, however, makes at the same time a difference between himself and hypocrites, who have something else in view rather than to serve God; for ambition, or some such thing, influences most men; and it is far from being the case, that all engage cordially and faithfully in this office. The meaning is, that Paul performed sincerely the office of teaching; for what he says of his own devotion he applies to this subject. But we hence gather a profitable doctrine; for it ought to add no little encouragement to the ministers of the gospel, when they hear that, in preaching the gospel, they render an acceptable and a valuable service to God. What, indeed, is there to prevent them from regarding it an excellent service, when they know that their labor is pleasing to God, and is approved by him? Moreover, he calls it the gospel of the Sonof God; for Christ is in it made known, who has been appointed by the Father for this end, — that he, being glorified, should also glorify the Father.That continually,etc.He still further sets forth the ardor of his love by his very constancy in praying for them. It was, indeed, a strong evidence, when he poured forth no prayers to the Lord without making mention of them. That the meaning may be clearer, I renderπαντοτε, “always;” as though it was said, “In all my prayers,” or, “whenever I address God in prayer, I join a mention of you.”Now he speaks not of every kind of calling on God, but of those prayers to which the saints, being at liberty, and laying aside all cares, apply their whole attention to the work; for he might have often expressed suddenly this or that wish, when the Romans did not come into his mind; but whenever he had previously intended, and, as it were, prepared himself to offer up prayers to God, among others he remembered them. He then speaks peculiarly of those prayers, for which the saints deliberately prepare themselves; as we find to have been the case with our Lord himself, who, for this purpose, sought retirement. He at the same time intimates how frequently, or rather, how unceasingly he was engaged in such prayers, since he says that he prayed continually.
McArther Bible Commentary
serve with my spirit. In the NT, this Greek word for "serve" always refers to religious service, and is sometimes translated "worship." Paul had seen the shallow, hypocritical religion of the Pharisees and the superstitious hedonism of pagan idolatry. His spiritual service (see note on Rom 12:1), however, did not result from abject fear or legal obligation, but was genuine and sincere (cf. Php 3:3; 2Ti 1:3; 2Ti 2:22). in my prayers. Paul frequently recorded the content of his requests (Eph 3:14-19; Php 1:9-11; Col 1:9-11; 2Th 1:11-12) and urged his readers to join him in prayer (Rom 15:30-32; 1Th 5:17; Eph 6:18).
Bible Cross References
1 Samuel 12:23 Job 16:19 Acts 24:14 Acts 27:23 Romans 9:1 2 Corinthians 1:23 2 Corinthians 11:10 2 Corinthians 11:11 Ephesians 1:16 Philippians 1:3 Philippians 1:4 Philippians 1:8 1 Thessalonians 1:2 1 Thessalonians 2:5 2 Timothy 1:3

Verse 10

Matthew Henry's Concise Bible Commentary
Prays for the saints at Rome, and expresses his desire to see them.
We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, (James 4:15). Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.
John Wesley's Bible Commentary
Always - In all my solemn addresses to God. If by any means now at length - This accumulation of particles declares the strength of his desire.
John Calvin Bible Commentary
Requesting, if by any means, etc.As it is not probable that we from the heart study his benefit, whom we are not ready to assist by our labors, he now adds, after having said that he was anxious for their welfare, that he showed by another proof his love to them, as before God, even by requesting that he might be able to advance their interest. That you may, therefore, perceive the full meaning, read the words as though the wordalsowere inserted,requesting also, if by any means,etc.By saying,A prosperous journey by the will of Godhe shows, not only that he looked to the Lord’s favor for success in his journey, but that he deemed his journey prosperous, if it was approved by the Lord. According to this model ought all our wishes to be formed.
McArther Bible Commentary
will of God. God's sovereign orchestration of Paul's circumstances (cf. Mat 6:10; Act 21:11-14; Jas 4:13-14).
Bible Cross References
Acts 18:21 Romans 15:23 Romans 15:29 Romans 15:32 1 Corinthians 1:1

Verse 11

Matthew Henry's Concise Bible Commentary
Prays for the saints at Rome, and expresses his desire to see them.
We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, (James 4:15). Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.
John Wesley's Bible Commentary
That I may impart to you - Face to face, by laying on of hands, prayer, preaching the gospel, private conversation. Some spiritual gift - With such gifts the Corinthians, who had enjoyed the presence of St. Paul, abounded, (1 Corinthians 1:7) ; (1 Corinthians 12:1) ; (1 Corinthians 14:1) . So did the Galatians likewise, (Galatians 3:5) ; and, indeed, all those churches which had had the presence of any of the apostles had peculiar advantages in this kind, from the laying on of their hands, (Acts 19:6) ; (Acts 8:17) , &c., (2 Timothy 1:6) . But as yet the Romans were greatly inferior to them in this respect; for which reason the apostle, in the twelfth chapter also, says little, if any thing, of their spiritual gifts. He therefore desires to impart some, that they might be established; for by these was the testimony of Christ confirmed among them. That St. Peter had no more been at Rome than St. Paul, at the time when this epistle was wrote, appears from the general tenor thereof, and from this place in particular: for, otherwise, what St. Paul wishes to impart to the Romans would have been imparted already by St. Peter.
John Calvin Bible Commentary
For I greatly desire to see youHe might, indeed, while absent, have confirmed their faith by his doctrine; but as advice is better taken from one present, he had a desire to be with them. But he explains what his object was, and shows that he wished to undertake the toil of a journey, not for his own, but for their advantage. —Spiritual gifts he calls those which he possessed, being either those of doctrine, or of exhortation, or of prophesy which he knew had come to him through God’s favor. He has here strikingly pointed out the use of gifts by the word,imparting: for different gifts are distributed to each individual, that all may in kindness mutually assist one another, and transfer to others what each one possesses. SeeRomans 12:3; and 1 Corinthians 12:11To confirm you,etc.He modifies what he had said of imparting, lest he should seem to regard them such as were yet to be instructed in the first elements of religion, as though they were not hitherto rightly taught in Christ. He then says, that he wished so to lend his aid to them, that they who had for the most part made a proficiency, might be further assisted: for a confirmation is what we all want, until Christ be fully formed in us. (Ephesians 4:13.)
McArther Bible Commentary
spiritual gift. The Greek word translated "gift" is charisma, which means a "gift of grace"-a spiritual enablement whose source is the Spirit of God. Romans uses this same term to describe: (1) Christ Himself (Rom 5:15-16); (2) general blessings from God (Rom 11:29; cf. 1Ti 6:17); and (3) specific spiritual gifts given to members of the body to minister to the whole (Rom 12:6-8; cf. 1Co 12:1-31; 1Pe 4:10-11). Paul probably intends to encompass all three.
Bible Cross References
Acts 19:21 Romans 1:12 Romans 15:23 2 Corinthians 1:15

Verse 12

Matthew Henry's Concise Bible Commentary
Prays for the saints at Rome, and expresses his desire to see them.
We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, (James 4:15). Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.
John Wesley's Bible Commentary
That is, I long to be comforted by the mutual faith both of you and me - He not only associates the Romans with, but even prefers them before, himself. How different is this style of the apostle from that of the modern court of Rome!
John Calvin Bible Commentary
Being not satisfied with this modest statement, he qualifies it, and shows, that he did not so occupy the place of a teacher, but that he wished to learn also from them; as though he said, “I desire so to confirm you according to the measure of grace conferred on me, that your example may also add courage (alacritatem— alacrity) to my faith, and that we may thus mutually benefit one another.”See to what degree of modesty his pious heart submitted itself, so that he disdained not to seek confirmation from unexperienced beginners: nor did he speak dissemblingly, for there is no one so void of gifts in the Church of Christ, who is not able to contribute something to our benefit: but we are hindered by our envy and by our pride from gathering such fruit from one another. Such is our high-mindedness, such is the inebriety produced by vain reputation, that despising and disregarding others, every one thinks that he possesses what is abundantly sufficient for himself. I prefer to read with Bucer, exhortation(exhortationem— encouragement) rather thanconsolatim; for it agrees better with the former part.
McArther Bible Commentary
mutual. A glimpse of Paul's genuine humility (cf. 1Pe 5:3-4).
Bible Cross References
Romans 1:11 Romans 1:13 Romans 15:24 2 Peter 1:1

Verse 13

Matthew Henry's Concise Bible Commentary
Prays for the saints at Rome, and expresses his desire to see them.
We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, (James 4:15). Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.
John Wesley's Bible Commentary
Brethren - A frequent, holy, simple, sweet, and yet grand, appellation. The apostles but rarely address persons by their names; 'O ye Corinthians," "O Timotheus." St. Paul generally uses this appellation, " Brethren;" sometimes in exhortation, " My beloved," or, " My beloved brethren;" St. James, "Brethren," "My brethren," My beloved brethren;" St. Peter and Jude always, " Beloved;" St. John frequently, " Beloved;" once, " Brethren;" oftener than once, My little children." Though I have been hindered hitherto - Either by business, see (Romans 15:22) ; or persecution, (1 Thessalonians 2:2) ; or the Spirit, (Acts 16:7) . That I might have some fruit - Of my ministerial labours. Even as I have already had from the many churches I have planted and watered among the other gentiles.
John Calvin Bible Commentary
I would not that you should be ignorant. What he has hitherto testified — that he continually requested of the Lord that he might visit them, might have appeared a vain thing, and could not have obtained credit, had he neglected to seize the occasion when offered: he therefore says, that the effort had not been wanting, but the opportunity; for he had been prevented from executing a purpose often formed.We hence learn that the Lord frequently upsets the purposes of his saints, in order to humble them, and by such humiliation to teach them to regard his Providence, that they may rely on it; though the saints, who design nothing without the Lord’s will, cannot be said, strictly speaking, to be driven away from their purposes. It is indeed the presumption of impiety to pass by God, and without him to determine on things to come, as though they were in our own power; and this is what James sharply reprehends in James 4:13But he says that he was hindered: you must take this in no other sense, but that the Lord employed him in more urgent concerns, which he could not have neglected without loss to the Church. Thus the hinderances of the godly and of the unbelieving differ: the latter perceive only that they are hindered, when they are restrained by the strong hand of the Lord, so as not to be able to move; but the former are satisfied with an hinderance that arises from some approved reason; nor do they allow themselves to attempt any thing beyond their duty, or contrary to edification.That I might obtain some fruit,etc.He no doubt speaks of that fruit, for the gathering of which the Lord sent his Apostles,“I have chosen you, that ye may go and bring forth fruit, and that your fruit may remain.” (John 15:16.)Though he gathered it not for himself, but for the Lord, he yet calls it his own; for the godly have nothing more as their own than the work of promoting the glory of the Lord, with which is connected all their happiness. And he records what had happened to him with respect to other nations, that the Romans might entertain hope, that his coming to them would not be unprofitable, which so many nations had found to have been attended with so much benefit.
McArther Bible Commentary
fruit. Scripture catalogs three kinds of spiritual fruit: (1) spiritual attitudes that characterize a Spirit-led believer (Gal 5:22-23); (2) righteous actions (Rom 6:22; Php 4:16-17; Heb 13:15); and (3) new converts (Rom 16:5). In this context, Paul is probably referring to the third one-a desire that was eventually realized during his imprisonment in Rome (Php 4:22). among the other Gentiles. This implies the church in Rome consisted primarily of non-Jews.
Bible Cross References
John 4:36 John 15:16 Acts 1:15 Acts 19:21 Acts 28:14 Romans 1:12 Romans 7:1 Romans 11:25 Romans 15:22 1 Corinthians 1:10 1 Corinthians 10:1 1 Corinthians 12:1 1 Corinthians 14:20 1 Corinthians 14:26 2 Corinthians 1:8 Galatians 3:15 Galatians 6:18 Philippians 1:22 Colossians 1:6 Colossians 1:10

Verse 14

Matthew Henry's Concise Bible Commentary
Prays for the saints at Rome, and expresses his desire to see them.
We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, (James 4:15). Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.
EGW SDA Bible Commentary
(Matthew 28:19, 20). Debtor Through Accepting Christ
—In what sense was Paul debtor both to the Jew and to the Greek? To him had been given the commission, as it is given to every disciple of Christ, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.” In accepting Christ, Paul accepted this commission. He realized that upon him rested the obligation of laboring for all classes of men—for Jew and Gentile, learned and unlearned, for those occupying high positions and for those in the most lowly walks of life (Letter 262, 1903).
John Wesley's Bible Commentary
To the Greeks and the barbarians - He includes the Romans under the Greeks; so that this division comprises all nations. Both to the wise, and the unwise - For there were unwise even among the Greeks, and wise even among the barbarians. I am a debtor to all - I am bound by my divine mission to preach the gospel to them.
John Calvin Bible Commentary
I am a debtor both to the Greeks and to the Barbarians, etc. Those whom he means by the Greeks and the Barbarians, he afterwards explains by adding,both to the wise and to the foolish;which words Erasmus has not rendered amiss by “learned and unlearned,” (eruditos et rudes,) but I prefer to retain the very words of Paul. He then takes an argument from his own office, and intimates that it ought not to be ascribed to his arrogance, that he thought himself in a manner capable of teaching the Romans, however much they excelled in learning and wisdom and in the knowledge of things, inasmuch as it had pleased the Lord to make him a debtor even to the wise.Two things are to be here considered — that the gospel is by a heavenly mandate destined and offered to the wise, in order that the Lord may subject to himself all the wisdom of this world, and make all variety of talents, and every kind of science, and the loftiness of all arts, to give way to the simplicity of his doctrine; and what is more, they are to be reduced to the same rank with the unlearned, and to be made so meek, as to be able to bear those to be their fellow-disciples under their master, Christ, whom they would not have deigned before to take as their scholars; and then that the unlearned are by no means to be driven away from this school, nor are they to flee away from it through groundless fear; for if Paul was indebted to them, being a faithful debtor, he had doubtless discharged what he owed; and thus they will find here what they will be capable of enjoying. All teachers have also a rule here which they are to follow, and that is, modestly and kindly to accommodate themselves to the capacities of the ignorant and unlearned. Hence it will be, that they will be able, with more evenness of mind, to bear with many absurdities and almost innumerable things that may disgust them, by which they might otherwise be overcome. They are, however, to remember, that they are not so indebted to the foolish, as that they are to cherish their folly by immoderate indulgence.
McArther Bible Commentary
debtor. Paul had an obligation to God (cf. 1Co 9:16-17) to fulfill His divine mandate to minister to Gentiles (Rom 1:5; Act 9:15). Greeks. People of many different nationalities who had embraced the Greek language, culture, and education. They were the sophisticated elite of Paul's day. Because of their deep interest in Greek philosophy, they were considered "wise." Because of this prevalence of Greek culture, Paul sometimes used this word to describe all Gentiles (cf. Rom 3:9). barbarians. A derisive term coined by the Greeks for all who had not been trained in Greek language and culture. When someone spoke in another language, it sounded to the Greeks like "bar-bar-bar," or unintelligible chatter. Although in the narrowest sense "barbarian" referred to the uncultured, uneducated masses, it was often used to describe all non-Greeks-the unwise of the world. Paul's point is that God is no respecter of persons-the gospel must reach both the world's elite and its outcasts (cf. Joh 4:4-42; Jas 2:1-9).
Bible Cross References
Acts 28:2 1 Corinthians 9:16

Verse 15

Matthew Henry's Concise Bible Commentary
Prays for the saints at Rome, and expresses his desire to see them.
We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, (James 4:15). Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.
John Calvin Bible Commentary
I am therefore ready,etc.He concludes what he had before said of his desire — that as he knew it to be his duty to spread the gospel among them, in order to gather fruit for the Lord, he was anxious to fulfill God’s calling, as far as he was allowed to do so by the Lord.
McArther Bible Commentary
gospel. See note on Rom 1:1.
Bible Cross References
Romans 10:15 Romans 12:18 Romans 15:20

Verse 16

Matthew Henry's Concise Bible Commentary
The gospel way of justification by faith, for Jews and Gentiles.
In these verses the apostle opens the design of the whole epistle, in which he brings forward a charge of sinfulness against all flesh; declares the only method of deliverance from condemnation, by faith in the mercy of God, through Jesus Christ; and then builds upon it purity of heart, grateful obedience, and earnest desires to improve in all those Christian graces and tempers, which nothing but a lively faith in Christ can bring forth. God is a just and holy God, and we are guilty sinners. It is necessary that we have a righteousness to appear in before him: there is such a righteousness brought in by the Messiah, and made known in the gospel; a gracious method of acceptance, notwithstanding the guilt of our sins. It is the righteousness of Christ, who is God, coming from a satisfaction of infinite value. Faith is all in all, both in the beginning and progress of Christian life. It is not from faith to works, as if faith put us into a justified state, and then works kept us in it; but it is all along from faith to faith; it is faith pressing forward, and gaining the victory over unbelief.
John Wesley's Bible Commentary
For I am not ashamed of the gospel - To the world, indeed, it is folly and weakness, (1 Corinthians 1:18) ; therefore, in the judgment of the world, he ought to be ashamed of it; especially at Rome, the head and theatre of the world. But Paul is not ashamed, knowing it is the power of God unto salvation to every one that believeth - The great and gloriously powerful means of saving all who accept salvation in God's own way. As St. Paul comprises the sum of the gospel in this epistle, so he does the sum of the epistle in this and the following verse. Both to the Jew, and to the gentile - There is a noble frankness, as well as a comprehensive sense, in these words, by which he, on the one hand, shows the Jews their absolute need of the gospel; and, on the other, tells the politest and greatest nation in the world both that their salvation depended on receiving it, and that the first offers of it were in every place to be made to the despised Jews.
John Calvin Bible Commentary
I am not indeed ashamed, etc.This is an anticipation of an objection; for he declares beforehand, that he cared not for the taunts of the ungodly; and he thus provides a way for himself, by which he proceeds to pronounce an eulogy on the value of the gospel, that it might not appear contemptible to the Romans. He indeed intimates that it was contemptible in the eyes of the world; and he does this by saying, that he was not ashamed of it. And thus he prepares them for bearing the reproach of the cross of Christ, lest they should esteem the gospel of less value by finding it exposed to the scoffs and reproaches of the ungodly; and, on the other hand, he shows how valuable it was to the faithful. If, in the first place, the power of God ought to be extolled by us, that power shines forth in the gospel; if, again, the goodness of God deserves to be sought and loved by us, the gospel is a display of his goodness. It ought then to be reverenced and honored, since veneration is due to God’s power; and as it avails to our salvation, it ought to be loved by us.But observe how much Paul ascribes to the ministry of the word, when he testifies that God thereby puts forth his power to save; for he speaks not here of any secret revelation, but of vocal preaching. It hence follows, that those as it were willfully despise the power of God, and drive away from them his delivering hand, who withdraw themselves from the hearing of the word. At the same time, as he works not effectually in all, but only where the Spirit, the inward Teacher, illuminates the heart, he subjoins, To every one who believeth.The gospel is indeed offered to all for their salvation, but the power of it appears not everywhere: and that it is the savor of death to the ungodly, does not proceed from what it is, but from their own wickedness. By setting forth but one Salvation he cuts off every other trust. When men withdraw themselves from this one salvation, they find in the gospel a sure proof of their own ruin. Since then the gospel invites all to partake of salvation without any difference, it is rightly called the doctrine of salvation: for Christ is there offered, whose peculiar office is to save that which was lost; and those who refuse to be saved by him, shall find him a Judge. But everywhere in Scripture the word salvation is simply set in opposition to the word destruction: and hence we must observe, when it is mentioned, what the subject of the discourse is. Since then the gospel delivers from ruin and the curse of endless death, its salvation is eternal life.First to the Jew and then to the Greek.Under the word Greek, he includes all the Gentiles, as it is evident from the comparison that is made; for the two clauses comprehend all mankind. And it is probable that he chose especially this nation to designate other nations, because, in the first place, it was admitted, next to the Jews, into a participation of the gospel covenant; and, secondly, because the Greeks, on account of their vicinity, and the celebrity of their language, were more known to the Jews. It is then a mode of speaking, a part being taken for the whole, by which he connects the Gentiles universally with the Jews, as participators of the gospel: nor does he thrust the Jews from their own eminence and dignity, since they were the first partakers of God’s promise and calling. He then reserves for them their prerogative; but he immediately joins the Gentiles, though in the second place, as being partakers with them.
McArther Bible Commentary
I am not ashamed. Paul had been imprisoned in Philippi (Act 16:23-24), chased out of Thessalonica (Act 17:10), smuggled out of Berea (Act 17:14), laughed at in Athens (Act 17:32), regarded as a fool in Corinth (1Co 1:18, 1Co 1:23), and stoned in Galatia (Act 14:19), but he remained eager to preach the gospel in Rome-the seat of contemporary political power and pagan religion. Neither ridicule, criticism, nor physical persecution could curb his boldness. See notes on 2Co 4:5-18; 2Co 11:23-28; 2Co 12:9-10. power. The English word dynamite comes from this Greek word. Although the message may sound foolish to some (1Co 1:18), the gospel is effective because it carries with it the omnipotence of God (cf. Exo 15:6; Deu 32:39; Job 9:4; Psa 33:8-9; Psa 89:13; Psa 106:8-9; Isa 26:4; Isa 43:13; Jer 10:12; Jer 27:5; Mat 28:18; Rom 9:21). Only God's power is able to overcome man's sinful nature and give him new life (Rom 5:6; Rom 8:3; Joh 1:12; 1Co 1:18, 1Co 1:23-25; 1Co 2:1-4; 1Co 4:20; 1Pe 1:23). salvation. Used five times in Romans (the verb form occurs eight times), this key word basically means "deliverance" or "rescue." The power of the gospel delivers people from lostness (Mat 18:11), from the wrath of God (Rom 5:9), from willful spiritual ignorance (Hos 4:6; 2Th 1:8), from evil self-indulgence (Luk 14:26), and from the darkness of false religion (Col 1:13; 1Pe 2:9). It rescues them from the ultimate penalty of their sin, i.e., eternal separation from God and eternal punishment (see note on Rev 20:6). believes. To trust, rely on, or have faith in. When used of salvation, this word usually occurs in the present tense ("is believing") which stresses that faith is not simply a one-time event, but an ongoing condition. True saving faith is supernatural, a gracious gift of God that He produces in the heart (see note on Eph 2:8) and is the only means by which a person can appropriate true righteousness (cf. Rom 3:22, Rom 3:25; Rom 4:5, Rom 4:13, Rom 4:20; Rom 5:1; see notes on Rom 4:1-25). Saving faith consists of three elements: (1) mental: the mind understands the gospel and the truth about Christ (Rom 10:14-17); (2) emotional: one embraces the truthfulness of those facts with sorrow over sin and joy over God's mercy and grace (Rom 6:17; Rom 15:13); and (3) volitional: the sinner submits his will to Christ and trusts in Him alone as the only hope of salvation (see note on Rom 10:9). Genuine faith will always produce authentic obedience (see note on Rom 4:3; cf. Joh 8:31; Joh 14:21-24). Jew first. God chose Israel to be His witness nation (Exo 19:6) and gave her distinct privileges (Rom 3:2; Rom 9:4-5). Christ's ministry was first to Israel (Mat 15:24), and it was through Israel that salvation was to come to the world (Joh 4:22; cf. Rom 13:46). Greek. See note on Rom 1:14.
Bible Cross References
Mark 8:38 John 7:35 Acts 3:26 Romans 2:9 1 Corinthians 1:18 1 Corinthians 1:24 2 Timothy 1:8 2 Timothy 1:12

Verse 17

Matthew Henry's Concise Bible Commentary
The gospel way of justification by faith, for Jews and Gentiles.
In these verses the apostle opens the design of the whole epistle, in which he brings forward a charge of sinfulness against all flesh; declares the only method of deliverance from condemnation, by faith in the mercy of God, through Jesus Christ; and then builds upon it purity of heart, grateful obedience, and earnest desires to improve in all those Christian graces and tempers, which nothing but a lively faith in Christ can bring forth. God is a just and holy God, and we are guilty sinners. It is necessary that we have a righteousness to appear in before him: there is such a righteousness brought in by the Messiah, and made known in the gospel; a gracious method of acceptance, notwithstanding the guilt of our sins. It is the righteousness of Christ, who is God, coming from a satisfaction of infinite value. Faith is all in all, both in the beginning and progress of Christian life. It is not from faith to works, as if faith put us into a justified state, and then works kept us in it; but it is all along from faith to faith; it is faith pressing forward, and gaining the victory over unbelief.
EGW SDA Bible Commentary
A Growing Understanding of Faith
—The righteousness of Christ is revealed from faith to faith; that is, from your present faith to an increased understanding of that faith which works by love and purifies the soul (The Review and Herald, September 17, 1908).
John Wesley's Bible Commentary
The righteousness of God - This expression sometimes means God's eternal, essential righteousness, which includes both justice and mercy, and is eminently shown in condemning sin, and yet justifying the sinner. Sometimes it means that righteousness by which a man, through the gift of God, is made and is righteous; and that, both by receiving Christ through faith, and by a conformity to the essential righteousness of God. St. Paul, when treating of justification, means hereby the righteousness of faith; therefore called the righteousness of God, because God found out and prepared, reveals and gives, approves and crowns it. In this verse the expression means, the whole benefit of God through Christ for the salvation of a sinner. Is revealed - Mention is made here, and (Romans 1:18) , of a twofold revelation, - of wrath and of righteousness: the former, little known to nature, is revealed by the law; the latter, wholly unknown to nature, by the gospel. That goes before, and prepares the way; this follows. Each, the apostle says, is revealed at the present time, in opposition to the times of ignorance. From faith to faith - By a gradual series of still clearer and clearer promises. As it is written - St. Paul had just laid down three propositions: Righteousness is by faith, (Romans 1:17) . Salvation is by righteousness, (Romans 1:16) . Both to the Jews and to the gentiles, (Romans 1:16) . Now all these are confirmed by that single sentence, The just shall live by faith - Which was primarily spoken of those who preserved their lives, when the Chaldeans besieged Jerusalem, by believing the declarations of God, and acting according to them. Here it means, He shall obtain the favour of God, and continue therein by believing. (Habakkuk 2:4)
John Calvin Bible Commentary
For the righteousness of God, etc.This is an explanation and a confirmation of the preceding clause — that the gospel is the power of God unto salvation. For if we seek salvation, that is, life with God, righteousness must be first sought, by which being reconciled to him, we may, through him being propitious to us, obtain that life which consists only in his favor; for, in order to be loved by God, we must first become righteous, since he regards unrighteousness with hatred. He therefore intimates, that we cannot obtain salvation otherwise than from the gospel, since nowhere else does God reveal to us his righteousness, which alone delivers us from perdition. Now this righteousness, which is the groundwork of our salvation, is revealed in the gospel: hence the gospel is said to be the power of God unto salvation. Thus he reasons from the cause to the effect.Notice further, how extraordinary and valuable a treasure does God bestow on us through the gospel, even the communication of his own righteousness. I take the righteousness of God to mean, that which is approved before his tribunal; as that, on the contrary, is usually called the righteousness of men, which is by men counted and supposed to be righteousness, though it be only vapor. Paul, however, I doubt not, alludes to the many prophecies in which the Spirit makes known everywhere the righteousness of God in the future kingdom of Christ.Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; for God justifies us by the gospel, and thus saves us: yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, as we shall hereafter show in its proper place. But instead of the expression he used before, “to every one who believeth,” he says now, from faith;for righteousness is offered by the gospel, and is received by faith. And he adds,to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. When at first we taste the gospel, we indeed see God’s smiling countenance turned towards us, but at a distance: the more the knowledge of true religion grows in us, by coming as it were nearer, we behold God’s favor more clearly and more familiarly. What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful.As it is written,etc.By the authority of the Prophet Habakkuk he proves the righteousness of faith; for he, predicting the overthrow of the proud, adds this — that the life of the righteous consists in faith. Now we live not before God, except through righteousness: it then follows, that our righteousness is obtained by faith; and the verb being future, designates the real perpetuity of that life of which he speaks; as though he had said, — that it would not be momentary, but continue forever. For even the ungodly swell with the false notion of having life; but when they say, “Peace and safety,” a sudden destruction comes upon them, (1 Thessalonians 5:3.) It is therefore a shadow, which endures only for a moment. Faith alone is that which secures the perpetuity of life; and whence is this, except that it leads us to God, and makes our life to depend on him? For Paul would not have aptly quoted this testimony had not the meaning of the Prophet been, that we then only stand, when by faith we recumb on God: and he has not certainly ascribed life to the faith of the godly, but in as far as they, having renounced the arrogance of the world, resign themselves to the protection of God alone.He does not indeed professedly handle this subject; and hence he makes no mention of gratuitous justification: but it is sufficiently evident from the nature of faith, that this testimony is rightly applied to the present subject. Besides, we necessarily gather from his reasoning, that there is a mutual connection between faith and the gospel: for as the just is said to live by faith, he concludes that this life is received by the gospel. We have now the principal point or the main hinge of the first part of this Epistle, — that we are justified by faith through the mercy of God alone. We have not this, indeed as yet distinctly expressed by Paul; but from his own words it will hereafter be made very clear — that the righteousness, which is grounded on faith, depends entirely on the mercy of God.
McArther Bible Commentary
righteousness of God. Better translated, "righteousness from God." A major theme of the book, appearing over thirty times in one form or another, righteousness is the state or condition of perfectly conforming to God's perfect law and holy character. Other terms from the same Greek root also occur some thirty times and are usually translated "justified," "justification," or similarly. Only God is inherently righteous (Deu 32:4; Job 9:2; Psa 11:7; Psa 116:5; Joh 17:25; Rom 3:10; 1Jn 2:1; Rev 16:5), and man falls woefully short of the divine standard of moral perfection (Rom 3:23; Mat 5:48). But, the gospel reveals that on the basis of faith-and faith alone-God will impute His righteousness to ungodly sinners (see notes on Rom 3:21-24; Rom 4:5; 2Co 5:21; Php 3:8-9). from faith to faith. This may be a parallel expression to "everyone who believes" (Rom 1:16), as if Paul were singling out the faith of each individual believer-from one person's faith to another's faith to another's and so on. Or perhaps Paul's point is that the righteousness from God is completely on the basis of faith from beginning to end. as it is written. See note on Hab 2:4. The just shall live by faith. Paul intends to prove that it has always been God's way to justify sinners by grace on the basis of faith alone. God established Abraham as a pattern of faith (Rom 4:22-25; Gal 3:6-7) and thus calls him the father of all who believe (Rom 4:11, Rom 4:16). Elsewhere, Paul uses this same phrase to argue that no one has ever been declared righteous before God except by faith alone (Gal 3:11) and that true faith will demonstrate itself in action (Php 2:12-13). This expression emphasizes that true faith is not a single event, but a way of life-it endures. That endurance is called the perseverance of the saints (cf. Col 1:22-23; Heb 3:12-14). One central theme of the story of Job is that no matter what Satan does, saving faith cannot be destroyed. See notes on Rom 8:31-39.
Bible Cross References
Ezekiel 18:9 Habakkuk 2:4 Romans 3:21 Romans 3:22 Romans 9:30 Romans 10:3 2 Corinthians 3:9 2 Corinthians 5:21 Galatians 3:11 Philippians 3:9 Hebrews 10:38

Verse 18

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.
John Wesley's Bible Commentary
For - There is no other way of obtaining life and salvation. Having laid down his proposition, the apostle now enters upon the proof of it. His first argument is, The law condemns all men, as being under sin. None therefore is justified by the works of the law. This is treated of (Romans 3:20) . And hence he infers, Therefore justification is by faith. The wrath of God is revealed - Not only by frequent and signal interpositions of divine providence, but likewise in the sacred oracles, and by us, his messengers. From heaven - This speaks the majesty of Him whose wrath is revealed, his all - seeing eye, and the extent of his wrath: whatever is under heaven is under the effects of his wrath, believers in Christ excepted. Against all ungodliness and unrighteousness - These two are treated of, (Romans 1:23) , &c. Of men - He is speaking here of the gentiles, and chiefly the wisest of them. Who detain the truth - For it struggles against their wickedness. In unrighteousness - The word here includes ungodliness also.
John Calvin Bible Commentary
For revealed,etc.He reasons now by stating things of a contrary nature, and proves that there is no righteousness except what is conferred, or comes through the gospel; for he shows that without this all men are condemned: by it alone there is salvation to be found. And he brings, as the first proof of condemnation, the fact, — that though the structure of the world, and the most beautiful arrangement of the elements, ought to have induced man to glorify God, yet no one discharged his proper duty: it hence appears that all were guilty of sacrilege, and of wicked and abominable ingratitude.To some it seems that this is a main subject, and that Paul forms his discourse for the purpose of enforcing repentance; but I think that the discussion of the subject begins here, and that the principal point is stated in a former proposition; for Paul’s object was to teach us where salvation is to be found. He has already declared that we cannot obtain it except through the gospel: but as the flesh will not willingly humble itself so far as to assign the praise of salvation to the grace of God alone, Paul shows that the whole world is deserving of eternal death. It hence follows, that life is to be recovered in some other way, since we are all lost in ourselves. But the words, being well considered, will help us much to understand the meaning of the passage. Some make a difference between impietyandunrighteousness, and think, that by the former word is meant the profanation of God’s worship, and by the latter, injustice towards men; but as the Apostle immediately refers this unrighteousness to the neglect of true religion, we shall explain both as referring to the same thing.And then, all the impiety of menis to be taken, by a figure in language, as meaning “the impiety of all men,” or, the impiety of which all men are guilty. But by these two words one thing is designated, and that is, ingratitude towards God; for we thereby offend in two ways: it is said to beἀσέβεια, impiety, as it is a dishonoring of God; it isἀδικία, unrighteousness, because man, by transferring to himself what belongs to God, unjustly deprives God of his glory. The wordwrath, according to the usage of Scripture, speaking after the manner of men, means the vengeance of God; for God, in punishing, has, according to our notion, the appearance of one in wrath. It imports, therefore, no such emotion in God, but only has a reference to the perception and feeling of the sinner who is punished. Then he says that it is revealed from heaven;though the expression, from heaven, is taken by some in the sense of an adjective, as though he had said “the wrath of the celestial God;” yet I think it more emphatical, when taken as having this import, “Wheresoever a man may look around him, he will find no salvation; for the wrath of God is poured out on the whole world, to the full extent of heaven.”The truth of Godmeans, the true knowledge of God; and tohold inthat, is to suppress or to obscure it: hence they are charged as guilty of robbery. — What we render unjustly, is given literally by Paul,in unrighteousness, which means the same thing in Hebrew: but we have regard to perspicuity.
McArther Bible Commentary
After introducing the righteousness which comes from God (Rom 1:17), a theme Paul develops at length (Rom. 3:21-5:21), he presents the overwhelming evidence of man's sinfulness, underscoring how desperately he needs this righteousness that only God can provide. He presents God's case against the irreligious, immoral pagan (Rom 1:18-32; the Gentiles) the religious, outwardly moral person (Rom. 2:1-3:8; the Jews); and concludes by showing that all people alike deserve God's judgment (Rom 3:9-20).
Bible Cross References
Exodus 23:7 Romans 3:9 Romans 5:9 Ephesians 5:6 Colossians 3:6 2 Thessalonians 2:6

Verse 19

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.
John Wesley's Bible Commentary
For what is to be known of God - Those great principles which are indispensably necessary to be known. Is manifest in them; for God hath showed it to them - By the light which enlightens every man that cometh into the world.
John Calvin Bible Commentary
Inasmuch as what may be known of God, etc.He thus designates what it behoves us to know of God; and he means all that appertains to the setting forth of the glory of the Lord, or, which is the same thing, whatever ought to move and excite us to glorify God. And by this expression he intimates, that God in his greatness can by no means be fully comprehended by us, and that there are certain limits within which men ought to confine themselves, inasmuch as God accommodates to our small capacities what he testifies of himself. Insane then are all they who seek to know of themselves what God is: for the Spirit, the teacher of perfect wisdom, does not in vain invite our attention to whatmay be known,τὸ γνωστὸν; and by what means this is known, he immediately explains. And he said,in themrather thanto them, for the sake of greater emphasis: for though the Apostle adopts everywhere Hebrew phrases, andב,beth, is often redundant in that language, yet he seems here to have intended to indicate a manifestation, by which they might be so closely pressed, that they could not evade; for every one of us undoubtedly finds it to be engraven on his own heart,By saying, thatGod has made it manifest,he means, that man was created to be a spectator of this formed world, and that eyes were given him, that he might, by looking on so beautiful a picture, be led up to the Author himself.
McArther Bible Commentary
is manifest in them. God has sovereignly planted evidence of His existence in the very nature of man by reason and moral law (Rom 1:20-21, Rom 1:28, Rom 1:32; Rom 2:15).
Bible Cross References
Psalm 19:1 Isaiah 40:21 Acts 14:17 Acts 17:24 Romans 2:14

Verse 20

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.
EGW SDA Bible Commentary
. See EGW on ch. 12:1, 2.
EGW SDA Bible Commentary
(Acts 14:17). Nature Acts as a Silent Preacher
—The material world is under God's control. The laws that govern all nature are obeyed by nature. Everything speaks and acts the will of the Creator. The clouds, the rain, the dew, the sunshine, the showers, the wind, the storm, all are under the supervision of God, and yield implicit obedience to him who employs them. The tiny spear of grass bursts its way through the earth, first the blade, then the ear, and then the full corn in the ear. The Lord uses these, His obedient servants, to do His will. The fruit is first seen in the bud, enclosing the future pear, peach, or apple, and the Lord develops these in their proper season, because they do not resist His working. They do not oppose the order of His arrangements. His works, as seen in the natural world, are not one half comprehended or appreciated. These silent preachers will teach human beings their lessons, if they will only be attentive hearers (Letter 131, 1897).
EGW SDA Bible Commentary
(Psalm 19:1-3; Acts 17:22-29; 1 Corinthians 1:21; Colossians 2:9; Hebrews 1:3). Nature's Revelation Imperfect
—The most difficult and humiliating lesson that man has to learn is his own inefficiency in depending upon human wisdom, and the sure failure of his own efforts to read nature correctly. Sin has obscured his vision, and of himself he cannot interpret nature without placing it above God. He cannot discern in it God, or Jesus Christ, whom He has sent. He is in the same position as were the Athenians, who erected their altars for the worship of nature. Standing in the midst of Mars’ Hill, Paul presented before the people of Athens the majesty of the living God in contrast with their idolatrous worship. [Acts 17:22-29 quoted.]Those who have a true knowledge of God will not become so infatuated with the laws of matter or the operations of nature as to overlook, or refuse to acknowledge, the continual working of God in nature. Nature is not God, nor was it ever God. The voice of nature testifies of God, but nature is not God. As His created work, it simply bears a testimony to God's power. Deity is the author of nature. The natural world has, in itself, no power but that which God supplies.There is a personal God, the Father; there is a personal Christ, the Son. [Hebrews 1:1, 2: Psalm 19:1-3 quoted.] ...The ancient philosophers prided themselves on their superior knowledge. Let us read the inspired apostle's understanding of the matter. “Professing themselves to be wise,” he says, “they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.... Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator.” In its human wisdom the world cannot know God. Its wise men gather an imperfect knowledge of God from His created works, and then in their foolishness they exalt nature and the laws of nature above nature's God. Those who have not a knowledge of God through an acceptance of the revelation He has made of Himself in Christ, will obtain only an imperfect knowledge of Him in nature; and this knowledge, so far from bringing the whole being into conformity to His will, will make men idolaters. Professing themselves to be wise, they will become fools.Those who think they can obtain a knowledge of God aside from His Representative, whom the Word declares is “the express image of his person,” will need to become fools in their own estimation before they can be wise. It is impossible to gain a perfect knowledge of God from nature alone; for nature itself is imperfect. In its imperfection it cannot represent God, it cannot reveal the character of God in its moral perfection. But Christ came as a personal Saviour to the world. He represented a personal God. As a personal Saviour, He ascended on high; and He will come again as He ascended to heaven—a personal Saviour. He is the express image of the Father's person. “In him dwelleth all the fulness of the Godhead bodily” (The Review and Herald, November 8, 1898).
John Wesley's Bible Commentary
For those things of him which are invisible, are seen - By the eye of the mind. Being understood - They are seen by them, and them only, who use their understanding
John Calvin Bible Commentary
Since his invisible things,etc.God is in himself invisible; but as his majesty shines forth in his works and in his creatures everywhere, men ought in these to acknowledge him, for they clearly set forth their Maker: and for this reason the Apostle in his Epistle to the Hebrews says, that this world is a mirror, or the representation of invisible things. He does not mention all the particulars which may be thought to belong to God; but he states, that we can arrive at the knowledge of his eternal power and divinity;for he who is the framer of all things, must necessarily be without beginning and from himself. When we arrive at this point, the divinity becomes known to us, which cannot exist except accompanied with all the attributes of a God, since they are all included under that idea.So that they are inexcusable.It hence clearly appears what the consequence is of having this evidence — that men cannot allege any thing before God’s tribunal for the purpose of showing that they are not justly condemned. Yet let this difference be remembered, that the manifestation of God, by which he makes his glory known in his creation, is, with regard to the light itself, sufficiently clear; but that on account of our blindness, it is not found to be sufficient. We are not however so blind, that we can plead our ignorance as an excuse for our perverseness. We conceive that there is a Deity; and then we conclude, that whoever he may be, he ought to be worshipped: but our reason here fails, because it cannot ascertain who or what sort of being God is. Hence the Apostle inHebrews 11:3, ascribes to faith the light by which man can gain real knowledge from the work of creation, and not without reason; for we are prevented by our blindness, so that we reach not to the end in view; we yet see so far, that we cannot pretend any excuse. Both these things are strikingly set forth by Paul inActs 14:16-17, when he says, that the Lord in past times left the nations in their ignorance, and yet that he left them not without witness (amarturon,) since he gave them rain and fertility from heaven. But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, which Christ mentions inJohn 17:3, and in which we are to glory, as Jeremiah teaches us,Jeremiah 9:24
McArther Bible Commentary
invisible attributes. This refers specifically to the two mentioned in this verse. by the things that are made. The creation delivers a clear, unmistakable message about God's person (cf. Psa 19:1-8; Psa 94:9; Act 14:15-17; Act 17:23-28). His eternal power. The Creator, who made all that we see around us and constantly sustains it, must be a being of awesome power. Godhead. That is, His divine nature, particularly His faithfulness (Gen 8:21-22), kindness, and graciousness (Act 14:17). they are without excuse. God holds all people responsible for their refusal to acknowledge what He has shown them of Himself in His creation. Even those who have never had an opportunity to hear the gospel have received a clear witness about the existence and character of God-and have suppressed it. If a person will respond to the revelation he has, even if it is solely natural revelation, God will provide some means for that person to hear the gospel (cf. Act 8:26-39; Act 10:1-48; Act 17:27).
Bible Cross References
Genesis 1:1 Job 12:7 Psalm 19:1 Jeremiah 5:21 Jeremiah 51:15 Mark 10:6 Romans 2:1 1 Corinthians 1:20

Verse 21

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.
EGW SDA Bible Commentary
(Acts 14:17). Nature Acts as a Silent Preacher
—The material world is under God's control. The laws that govern all nature are obeyed by nature. Everything speaks and acts the will of the Creator. The clouds, the rain, the dew, the sunshine, the showers, the wind, the storm, all are under the supervision of God, and yield implicit obedience to him who employs them. The tiny spear of grass bursts its way through the earth, first the blade, then the ear, and then the full corn in the ear. The Lord uses these, His obedient servants, to do His will. The fruit is first seen in the bud, enclosing the future pear, peach, or apple, and the Lord develops these in their proper season, because they do not resist His working. They do not oppose the order of His arrangements. His works, as seen in the natural world, are not one half comprehended or appreciated. These silent preachers will teach human beings their lessons, if they will only be attentive hearers (Letter 131, 1897).
EGW SDA Bible Commentary
(Psalm 19:1-3; Acts 17:22-29; 1 Corinthians 1:21; Colossians 2:9; Hebrews 1:3). Nature's Revelation Imperfect
—The most difficult and humiliating lesson that man has to learn is his own inefficiency in depending upon human wisdom, and the sure failure of his own efforts to read nature correctly. Sin has obscured his vision, and of himself he cannot interpret nature without placing it above God. He cannot discern in it God, or Jesus Christ, whom He has sent. He is in the same position as were the Athenians, who erected their altars for the worship of nature. Standing in the midst of Mars’ Hill, Paul presented before the people of Athens the majesty of the living God in contrast with their idolatrous worship. [Acts 17:22-29 quoted.]Those who have a true knowledge of God will not become so infatuated with the laws of matter or the operations of nature as to overlook, or refuse to acknowledge, the continual working of God in nature. Nature is not God, nor was it ever God. The voice of nature testifies of God, but nature is not God. As His created work, it simply bears a testimony to God's power. Deity is the author of nature. The natural world has, in itself, no power but that which God supplies.There is a personal God, the Father; there is a personal Christ, the Son. [Hebrews 1:1, 2: Psalm 19:1-3 quoted.] ...The ancient philosophers prided themselves on their superior knowledge. Let us read the inspired apostle's understanding of the matter. “Professing themselves to be wise,” he says, “they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.... Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator.” In its human wisdom the world cannot know God. Its wise men gather an imperfect knowledge of God from His created works, and then in their foolishness they exalt nature and the laws of nature above nature's God. Those who have not a knowledge of God through an acceptance of the revelation He has made of Himself in Christ, will obtain only an imperfect knowledge of Him in nature; and this knowledge, so far from bringing the whole being into conformity to His will, will make men idolaters. Professing themselves to be wise, they will become fools.Those who think they can obtain a knowledge of God aside from His Representative, whom the Word declares is “the express image of his person,” will need to become fools in their own estimation before they can be wise. It is impossible to gain a perfect knowledge of God from nature alone; for nature itself is imperfect. In its imperfection it cannot represent God, it cannot reveal the character of God in its moral perfection. But Christ came as a personal Saviour to the world. He represented a personal God. As a personal Saviour, He ascended on high; and He will come again as He ascended to heaven—a personal Saviour. He is the express image of the Father's person. “In him dwelleth all the fulness of the Godhead bodily” (The Review and Herald, November 8, 1898).
John Wesley's Bible Commentary
Because, knowing God - For the wiser heathens did know that there was one supreme God; yet from low and base considerations they conformed to the idolatry of the vulgar. They did not glorify him as God, neither were thankful - They neither thanked him for his benefits, nor glorified him for his divine perfection. But became vain - Like the idols they worshipped. In their reasonings - Various, uncertain, foolish. What a terrible instance have we of this in the writings of Lucretius! What vain reasonings, and how dark a heart, amidst so pompous professions of wisdom!
John Calvin Bible Commentary
For when they knew God,etc.He plainly testifies here, that God has presented to the minds of all the means of knowing him, having so manifested himself by his works, that they must necessarily see what of themselves they seek not to know — that there is some God; for the world does not by chance exist, nor could it have proceeded from itself. But we must ever bear in mind the degree of knowledge in which they continued; and this appears from what follows.They glorified him not as God. No idea can be formed of God without including his eternity, power, wisdom, goodness, truth, righteousness, and mercy. His eternity appears evident, because he is the maker of all things — his power, because he holds all things in his hand and continues their existence — his wisdom, because he has arranged things in such an exquisite order — his goodness, for there is no other cause than himself, why he created all things, and no other reason, why he should be induced to preserve them — his justice, because in his government he punishes the guilty and defends the innocent — his mercy, because he bears with so much forbearance the perversity of men — and his truth, because he is unchangeable. He then who has a right notion of God ought to give him the praise due to his eternity, wisdom, goodness, and justice. Since men have not recognized these attributes in God, but have dreamt of him as though he were an empty phantom, they are justly said to have impiously robbed him of his own glory. Nor is it without reason that he adds,that they were not thankful,for there is no one who is not indebted to him for numberless benefits: yea, even on this account alone, because he has been pleased to reveal himself to us, he has abundantly made us indebted to him.But they became vain,etc.; that is, having forsaken the truth of God, they turned to the vanity of their own reason, all the acuteness of which is fading and passes away like vapor. And thus their foolish mind, being involved in darkness, could understand nothing aright but was carried away headlong, in various ways, into errors and delusions. Their unrighteousness was this — they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness.
McArther Bible Commentary
knew God. Man is conscious of God's existence, power, and divine nature through general revelation (Rom 1:19-20). they did not glorify Him. Man's chief end is to glorify God (Lev 10:3; 1Ch 16:24-29; Ps. 148; Rom 15:5-6), and Scripture constantly demands it (Psa 29:1-2; 1Co 10:31; Rev 4:11). To glorify Him is to honor Him, to acknowledge His attributes, and to praise Him for His perfections (cf. Exo 34:5-7). It is to recognize His glory and extol Him for it. Failing to give Him glory is man's greatest affront to his Creator (Act 12:22-23). nor were thankful. They refused to acknowledge that every good thing they enjoyed came from God (Mat 5:45; Act 14:15-17; 1Ti 6:17; Jas 1:17). futile. Man's search for meaning and purpose will produce only vain, meaningless conclusions. hearts were darkened. When man rejects the truth, the darkness of spiritual falsehood replaces it (cf. Joh 3:19-20).
Bible Cross References
Genesis 8:21 1 Kings 20:23 2 Kings 17:15 Isaiah 44:20 Jeremiah 2:5 Jeremiah 9:14 Jeremiah 17:9 Ezekiel 20:25 Ephesians 4:17 Ephesians 4:18

Verse 22

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.
EGW SDA Bible Commentary
(Psalm 19:1-3; Acts 17:22-29; 1 Corinthians 1:21; Colossians 2:9; Hebrews 1:3). Nature's Revelation Imperfect
—The most difficult and humiliating lesson that man has to learn is his own inefficiency in depending upon human wisdom, and the sure failure of his own efforts to read nature correctly. Sin has obscured his vision, and of himself he cannot interpret nature without placing it above God. He cannot discern in it God, or Jesus Christ, whom He has sent. He is in the same position as were the Athenians, who erected their altars for the worship of nature. Standing in the midst of Mars’ Hill, Paul presented before the people of Athens the majesty of the living God in contrast with their idolatrous worship. [Acts 17:22-29 quoted.]Those who have a true knowledge of God will not become so infatuated with the laws of matter or the operations of nature as to overlook, or refuse to acknowledge, the continual working of God in nature. Nature is not God, nor was it ever God. The voice of nature testifies of God, but nature is not God. As His created work, it simply bears a testimony to God's power. Deity is the author of nature. The natural world has, in itself, no power but that which God supplies.There is a personal God, the Father; there is a personal Christ, the Son. [Hebrews 1:1, 2: Psalm 19:1-3 quoted.] ...The ancient philosophers prided themselves on their superior knowledge. Let us read the inspired apostle's understanding of the matter. “Professing themselves to be wise,” he says, “they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.... Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator.” In its human wisdom the world cannot know God. Its wise men gather an imperfect knowledge of God from His created works, and then in their foolishness they exalt nature and the laws of nature above nature's God. Those who have not a knowledge of God through an acceptance of the revelation He has made of Himself in Christ, will obtain only an imperfect knowledge of Him in nature; and this knowledge, so far from bringing the whole being into conformity to His will, will make men idolaters. Professing themselves to be wise, they will become fools.Those who think they can obtain a knowledge of God aside from His Representative, whom the Word declares is “the express image of his person,” will need to become fools in their own estimation before they can be wise. It is impossible to gain a perfect knowledge of God from nature alone; for nature itself is imperfect. In its imperfection it cannot represent God, it cannot reveal the character of God in its moral perfection. But Christ came as a personal Saviour to the world. He represented a personal God. As a personal Saviour, He ascended on high; and He will come again as He ascended to heaven—a personal Saviour. He is the express image of the Father's person. “In him dwelleth all the fulness of the Godhead bodily” (The Review and Herald, November 8, 1898).
John Calvin Bible Commentary
While they were thinking, etc.It is commonly inferred from this passage, that Paul alludes here to those philosophers, who assumed to themselves in a peculiar manner the reputation of wisdom; and it is thought that the design of his discourse is to show, that when the superiority of the great is brought down to nothing, the common people would have no reason to suppose that they had any thing worthy of being commended: but they seem to me to have been guided by too slender a reason; for it was not peculiar to the philosophers to suppose themselves wise in the knowledge of God, but it was equally common to all nations, and to all ranks of men. There were indeed none who sought not to form some ideas of the majesty of God, and to make him such a God as they could conceive him to be according to their own reason. This presumption I hold is not learned in the schools, but is innate, and comes with us, so to speak, from the womb. It is indeed evident, that it is an evil which has prevailed in all ages — that men have allowed themselves every liberty in coining superstitions. The arrogance then which is condemned here is this — that men sought to be of themselves wise, and to draw God down to a level with their own low condition, when they ought humbly to have given him his own glory. For Paul holds this principle, that none, except through their own fault, are unacquainted with the worship due to God; as though he said, “As they have proudly exalted themselves, they have become infatuated through the righteous judgment of God.” There is an obvious reason, which contravenes the interpretation which I reject; for the error of forming an image of God did not originate with the philosophers; but they, by their consent, approved of it as received from others.
McArther Bible Commentary
Professing to be wise, they became fools. Man rationalizes his sin and proves his utter foolishness by devising and believing his own philosophies about God, the universe, and himself (cf. Psa 14:1; Psa 53:1).
Bible Cross References
Isaiah 44:20 Jeremiah 4:22 Jeremiah 8:8 Jeremiah 10:14 1 Corinthians 1:20

Verse 23

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.
EGW SDA Bible Commentary
(Psalm 19:1-3; Acts 17:22-29; 1 Corinthians 1:21; Colossians 2:9; Hebrews 1:3). Nature's Revelation Imperfect
—The most difficult and humiliating lesson that man has to learn is his own inefficiency in depending upon human wisdom, and the sure failure of his own efforts to read nature correctly. Sin has obscured his vision, and of himself he cannot interpret nature without placing it above God. He cannot discern in it God, or Jesus Christ, whom He has sent. He is in the same position as were the Athenians, who erected their altars for the worship of nature. Standing in the midst of Mars’ Hill, Paul presented before the people of Athens the majesty of the living God in contrast with their idolatrous worship. [Acts 17:22-29 quoted.]Those who have a true knowledge of God will not become so infatuated with the laws of matter or the operations of nature as to overlook, or refuse to acknowledge, the continual working of God in nature. Nature is not God, nor was it ever God. The voice of nature testifies of God, but nature is not God. As His created work, it simply bears a testimony to God's power. Deity is the author of nature. The natural world has, in itself, no power but that which God supplies.There is a personal God, the Father; there is a personal Christ, the Son. [Hebrews 1:1, 2: Psalm 19:1-3 quoted.] ...The ancient philosophers prided themselves on their superior knowledge. Let us read the inspired apostle's understanding of the matter. “Professing themselves to be wise,” he says, “they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.... Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator.” In its human wisdom the world cannot know God. Its wise men gather an imperfect knowledge of God from His created works, and then in their foolishness they exalt nature and the laws of nature above nature's God. Those who have not a knowledge of God through an acceptance of the revelation He has made of Himself in Christ, will obtain only an imperfect knowledge of Him in nature; and this knowledge, so far from bringing the whole being into conformity to His will, will make men idolaters. Professing themselves to be wise, they will become fools.Those who think they can obtain a knowledge of God aside from His Representative, whom the Word declares is “the express image of his person,” will need to become fools in their own estimation before they can be wise. It is impossible to gain a perfect knowledge of God from nature alone; for nature itself is imperfect. In its imperfection it cannot represent God, it cannot reveal the character of God in its moral perfection. But Christ came as a personal Saviour to the world. He represented a personal God. As a personal Saviour, He ascended on high; and He will come again as He ascended to heaven—a personal Saviour. He is the express image of the Father's person. “In him dwelleth all the fulness of the Godhead bodily” (The Review and Herald, November 8, 1898).
John Wesley's Bible Commentary
And changed - With the utmost folly. Here are three degrees of ungodliness and of punishment: the first is described, (Romans 1:21-24) ; the second, (Romans 1:25-27) ; the third, in (Romans 1:28) , and following verses. The punishment in each case is expressed by God gave them up. If a man will not worship God as God, he is so left to himself that he throws away his very manhood. Reptiles - Or creeping things; as beetles, and various kinds of serpents.
John Calvin Bible Commentary
And changed,etc.Having feigned such a God as they could comprehend according to their carnal reason, they were very far from acknowledging the true God: but devised a fictitious and a new god, or rather a phantom. And what he says is, that theychangedthe glory of God; for as though one substituted a strange child, so they departed from the true God. Nor are they to be excused for this pretense, that they believe that God dwells in heaven, and that they count not the wood to be God, but his image; for it is a high indignity to God, to form so gross an idea of his majesty as to dare to make an image of him. But from the wickedness of such a presumption none were exempt, neither priests, nor statesmen, nor philosophers, of whom the most sound-minded, even Plato himself, sought to find out some likeness of God.The madness then here noticed, is, that all attempted to make for themselves an image of God; which was a certain proof that their notions of God were gross and absurd. And, first, they befouled the majesty of God by forming him in the likeness of a corruptible man: for I prefer this rendering to that ofmortal man, which is adopted byErasmus;for Paul sets not the immortality of God in opposition to the mortality of man, but that glory, which is subject to no defects, to the most wretched condition of man. And then, being not satisfied with so great a crime, they descended even to beasts and to those of the most filthy kind; by which their stupidity appeared still more evident. You may see an account of these abominations inLactantius, inEusebius,and inAugustinein his bookon the city of God.
McArther Bible Commentary
changed the glory … into an image. They substitute the worship of idols for the worship of the true God. Historians report that many ancient cultures did not originally have idols. For example, Persia (Herodotus; The Histories, Rom 1:31), Rome (Varro in Augustine; The City of God, Rom 4:31), even Greece and Egypt (Lucian; The Syrian Goddess, 34) had no idolatry at their founding. The fourth-century A.D. historian Eusebius reported that the oldest civilizations had no idols. The earliest biblical record of idolatry was among Abram's family in Ur (Jos 24:2). The first commandment forbids it (Exo 20:3-5), and the prophets continually ridiculed those who foolishly practiced it (Isa 44:9-17; cf. 2Ki 17:13-16). Although the false gods which people worship do not exist, demons often impersonate them (1Co 10:20).
Bible Cross References
Deuteronomy 4:16 Deuteronomy 4:17 Psalm 106:20 Jeremiah 2:11 Acts 10:12 Acts 17:29

Verse 24

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.
EGW SDA Bible Commentary
(Psalm 19:1-3; Acts 17:22-29; 1 Corinthians 1:21; Colossians 2:9; Hebrews 1:3). Nature's Revelation Imperfect
—The most difficult and humiliating lesson that man has to learn is his own inefficiency in depending upon human wisdom, and the sure failure of his own efforts to read nature correctly. Sin has obscured his vision, and of himself he cannot interpret nature without placing it above God. He cannot discern in it God, or Jesus Christ, whom He has sent. He is in the same position as were the Athenians, who erected their altars for the worship of nature. Standing in the midst of Mars’ Hill, Paul presented before the people of Athens the majesty of the living God in contrast with their idolatrous worship. [Acts 17:22-29 quoted.]Those who have a true knowledge of God will not become so infatuated with the laws of matter or the operations of nature as to overlook, or refuse to acknowledge, the continual working of God in nature. Nature is not God, nor was it ever God. The voice of nature testifies of God, but nature is not God. As His created work, it simply bears a testimony to God's power. Deity is the author of nature. The natural world has, in itself, no power but that which God supplies.There is a personal God, the Father; there is a personal Christ, the Son. [Hebrews 1:1, 2: Psalm 19:1-3 quoted.] ...The ancient philosophers prided themselves on their superior knowledge. Let us read the inspired apostle's understanding of the matter. “Professing themselves to be wise,” he says, “they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.... Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator.” In its human wisdom the world cannot know God. Its wise men gather an imperfect knowledge of God from His created works, and then in their foolishness they exalt nature and the laws of nature above nature's God. Those who have not a knowledge of God through an acceptance of the revelation He has made of Himself in Christ, will obtain only an imperfect knowledge of Him in nature; and this knowledge, so far from bringing the whole being into conformity to His will, will make men idolaters. Professing themselves to be wise, they will become fools.Those who think they can obtain a knowledge of God aside from His Representative, whom the Word declares is “the express image of his person,” will need to become fools in their own estimation before they can be wise. It is impossible to gain a perfect knowledge of God from nature alone; for nature itself is imperfect. In its imperfection it cannot represent God, it cannot reveal the character of God in its moral perfection. But Christ came as a personal Saviour to the world. He represented a personal God. As a personal Saviour, He ascended on high; and He will come again as He ascended to heaven—a personal Saviour. He is the express image of the Father's person. “In him dwelleth all the fulness of the Godhead bodily” (The Review and Herald, November 8, 1898).
John Wesley's Bible Commentary
Wherefore - One punishment of sin is from the very nature of it, as (Romans 1:27) ; another, as here, is from vindictive justice. Uncleanness - Ungodliness and uncleanness are frequently joined, (1 Thessalonians 4:5) as are the knowledge of God and purity. God gave them up - By withdrawing his restraining grace.
John Calvin Bible Commentary
God therefore gave them up, etc.As impiety is a hidden evil, lest they should still find an evasion, he shows, by a more palpable demonstration, that, they cannot escape, but must be held fast by a just condemnation, since such fruits have followed this impiety as cannot be viewed otherwise than manifest evidences of the Lord’s wrath. As the Lord’s wrath is always just, it follows, that what has exposed them to condemnation, must have preceded it. By these evidences then he now proves the apostasy and defection of men: for the Lord indeed does so punish those, who alienate themselves from his goodness, that he casts them headlong into various courses which lead to perdition and ruin. And by comparing the vices, of which they were guilty, with the impiety, of which he had before accused them, he shows that they suffered punishment through the just judgment of God: for since nothing is dearer to us than our own honor, it is extreme blindness, when we fear not to bring disgrace on ourselves; and it is the most suitable punishment for a reproach done to the Divine Majesty. This is the very thing which he treats of to the end of the chapter; but he handles it in various ways, for the subject required ample illustration.What then, in short, he proves to us is this, — that the ingratitude of men to God is incapable of being excused; for it is manifest, by unequivocal evidences, that the wrath of God rages against them: they would have never rolled themselves in lusts so filthy, after the manner of beasts, had not the majesty of God been provoked and incensed against them. Since, then, the worst abominations abounded everywhere, he concludes that there existed among them evidences of divine vengeance. Now, as this never rages without reason, or unjustly, but ever keeps within the limits of what is right, he intimates that it hence appears that perdition, not less certain than just, impended over all. As to the manner in which God gives up or delivers men to wickedness, it is by no means necessary in this place to discuss a question so intricate, (longam— tedious.) It is indeed certain, that he not only permits men to fall into sin, by allowing them to do so, and by conniving at them; but that he also, by his equitable judgment, so arranges things, that they are led and carried into such madness by their own lusts, as well as by the devil. He therefore adopts the word,give up, according to the constant usage of Scripture; which word they forcibly wrest, who think that we are led into sin only by the permission of God: for as Satan is the minister of God’s wrath, and as it were the executioner, so he is armed against us, not through the connivance, but by the command of his judge. God, however, is not on this account cruel, nor are we innocent, inasmuch as Paul plainly shows, that we are not delivered up into his power, except when we deserve such a punishment. Only we must make this exception, that the cause of sin is not from God, the roots of which ever abide in the sinner himself; for this must be true,“Thine is perdition, O Israel; in me only is thy help.” (Hosea 13:9)By connecting the desires or lustsof man’s heart with uncleanness, he indirectly intimates what sort of progeny our heart generates, when left to itself. The expression,among themselves,is not without its force; for it significantly expresses how deep and indelible are the marks of infamy imprinted on our bodies.
McArther Bible Commentary
This section describes the downward spiral of the wrath of abandonment (see note on Rom 1:18) in the life of man when God abandons him. Paul shows the essence (Rom 1:24-25), the expression (Rom 1:26-27), and the extent (Rom 1:28-32) of man's sinfulness.
Bible Cross References
Psalm 81:12 Romans 1:26 Romans 1:28 Ephesians 2:3 Ephesians 4:19 1 Thessalonians 4:4

Verse 25

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.
EGW SDA Bible Commentary
(Psalm 19:1-3; Acts 17:22-29; 1 Corinthians 1:21; Colossians 2:9; Hebrews 1:3). Nature's Revelation Imperfect
—The most difficult and humiliating lesson that man has to learn is his own inefficiency in depending upon human wisdom, and the sure failure of his own efforts to read nature correctly. Sin has obscured his vision, and of himself he cannot interpret nature without placing it above God. He cannot discern in it God, or Jesus Christ, whom He has sent. He is in the same position as were the Athenians, who erected their altars for the worship of nature. Standing in the midst of Mars’ Hill, Paul presented before the people of Athens the majesty of the living God in contrast with their idolatrous worship. [Acts 17:22-29 quoted.]Those who have a true knowledge of God will not become so infatuated with the laws of matter or the operations of nature as to overlook, or refuse to acknowledge, the continual working of God in nature. Nature is not God, nor was it ever God. The voice of nature testifies of God, but nature is not God. As His created work, it simply bears a testimony to God's power. Deity is the author of nature. The natural world has, in itself, no power but that which God supplies.There is a personal God, the Father; there is a personal Christ, the Son. [Hebrews 1:1, 2: Psalm 19:1-3 quoted.] ...The ancient philosophers prided themselves on their superior knowledge. Let us read the inspired apostle's understanding of the matter. “Professing themselves to be wise,” he says, “they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.... Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator.” In its human wisdom the world cannot know God. Its wise men gather an imperfect knowledge of God from His created works, and then in their foolishness they exalt nature and the laws of nature above nature's God. Those who have not a knowledge of God through an acceptance of the revelation He has made of Himself in Christ, will obtain only an imperfect knowledge of Him in nature; and this knowledge, so far from bringing the whole being into conformity to His will, will make men idolaters. Professing themselves to be wise, they will become fools.Those who think they can obtain a knowledge of God aside from His Representative, whom the Word declares is “the express image of his person,” will need to become fools in their own estimation before they can be wise. It is impossible to gain a perfect knowledge of God from nature alone; for nature itself is imperfect. In its imperfection it cannot represent God, it cannot reveal the character of God in its moral perfection. But Christ came as a personal Saviour to the world. He represented a personal God. As a personal Saviour, He ascended on high; and He will come again as He ascended to heaven—a personal Saviour. He is the express image of the Father's person. “In him dwelleth all the fulness of the Godhead bodily” (The Review and Herald, November 8, 1898).
John Wesley's Bible Commentary
Who changed the truth - The true worship of God. Into a lie - False, abominable idolatries. And worshipped - Inwardly. And served - Outwardly.
John Calvin Bible Commentary
Who changed,etc.He repeats what he had said before, though in different words, in order to fix it deeper in our minds. When the truth of God is turned to a lie, his glory is obliterated. It is then but just, that they should be besprinkled with every kind of infamy, who strive to take away from God his honor, and also to reproach his name. —And worshipped,etc.That I might include two words in one, I have given this rendering. He points out especially the sin of idolatry; for religious honor cannot be given to a creature, without taking it away, in a disgraceful and sacrilegious manner, from God: and vain is the excuse that images are worshipped on God’s account, since God acknowledges no such worship, nor regards it as acceptable; and the true God is not then worshipped at all, but a fictitious God, whom the flesh has devised for itself.What is added,Who is blessed for ever, I explain as having been said for the purpose of exposing idolaters to greater reproach, and in this way, “He is one whom they ought alone to have honored and worshipped, and from whom it was not right to take away any thing, no, not even the least.”
McArther Bible Commentary
the lie. A denial of God's existence and His right to be obeyed and glorified (Rom 1:19-21; Isa 44:20; Jer 13:25; cf. Joh 8:44).
Bible Cross References
Isaiah 44:20 Jeremiah 10:14 Jeremiah 13:25 Jeremiah 16:19 Romans 9:5 2 Corinthians 11:31

Verse 26

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
In the horrid depravity of the heathen, the truth of our Lord's words was shown: "Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light." The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.
John Wesley's Bible Commentary
Therefore God gave them up to vile affections - To which the heathen Romans were then abandoned to the last degree; and none more than the emperors themselves.
John Calvin Bible Commentary
God therefore gave them up,etc.After having introduced as it were an intervening clause, he returns to what he had before stated respecting the judgment of God: and he brings, as the first example, the dreadful crime of unnatural lust; and it hence appears that they not only abandoned themselves to beastly lusts, but became degraded beyond the beasts, since they reversed the whole order of nature. He then enumerates a long catalogue of vices which had existed in all ages, and then prevailed everywhere without any restraint.It is not to the purpose to say, that every one was not laden with so great a mass of vices; for in arraigning the common baseness of men, it is proof enough if all to a man are constrained to acknowledge some faults. So then we must consider, that Paul here records those abominations which had been common in all ages, and were at that time especially prevalent everywhere; for it is marvelous how common then was that filthiness which even brute beasts abhor; and some of these vices were even popular. And he recites a catalogue of vices, in some of which the whole race of man were involved; for though all were not murderers, or thieves, or adulterers, yet there were none who were not found polluted by some vice or another. He calls those disgraceful passions, which are shameful even in the estimation of men, and redound to the dishonoring of God.
McArther Bible Commentary
God gave them up. See notes on verses Rom 1:18, Rom 1:24. vile passions. Identified in verses Rom 1:26, 27 as homosexuality, a sin roundly condemned in Scripture (Gen. 19; Lev 18:22; 1Co 6:9-11; cf. Gal 5:19-21; Eph 5:3-5; 1Ti 1:9-10; Jud 1:7). women. Rather than the normal Greek term for women, this is a general word for female. Paul mentions women first to show the extent of debauchery under the wrath of abandonment, because in most cultures women are the last to be affected by moral collapse.
Bible Cross References
Psalm 81:12 Romans 1:24 1 Thessalonians 4:5

Verse 27

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
In the horrid depravity of the heathen, the truth of our Lord's words was shown: "Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light." The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.
John Wesley's Bible Commentary
Receiving the just recompense of their error - Their idolatry being punished with that unnatural lust, which was as horrible a dishonour to the body, as their idolatry was to God.
John Calvin Bible Commentary
Such a reward for their error as was meet.They indeed deserved to be blinded, so as to forget themselves, and not to see any thing befitting them, who, through their own malignity, closed their eyes against the light offered them by God, that they might not behold his glory: in short, they who were not ashamed to extinguish, as much as they could, the glory of God, which alone gives us light, deserved to become blind at noonday.
McArther Bible Commentary
receiving in themselves the penalty. Here, the law of sowing and reaping (Gal 6:7-8) takes effect, as Paul refers to the self-destructive nature of this sin, of which AIDS is one frightening evidence.
Bible Cross References
Leviticus 18:22 Leviticus 20:13 1 Corinthians 6:9 Jude 1:7

Verse 28

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
In the horrid depravity of the heathen, the truth of our Lord's words was shown: "Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light." The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.
John Wesley's Bible Commentary
God gave them up to an undiscerning mind - Treated of, (Romans 1:32) . To do things not expedient - Even the vilest abominations, treated of (Romans 1:29-31) .
John Calvin Bible Commentary
And as they chose not, etc.There is an evident comparison to be observed in these words, by which is strikingly set forth the just relation between sin and punishment. As they chose not to continue in the knowledge of God, which alone guides our minds to true wisdom, the Lord gave them a perverted mind, which can choose nothing that is right.And by saying, that they chose not, (non probasse- approved not,) it is the same as though he had said, that they pursued not after the knowledge of God with the attention they ought to have done, but, on the contrary, turned away their thoughts resignedly from God. He then intimates, that they, making a depraved choice, preferred their own vanities to the true God; and thus the error, by which they were deceived, was voluntary.To do those things which were not meetAs he had hitherto referred only to one instance of abomination, which prevailed indeed among many, but was not common to all, he begins here to enumerate vices from which none could be found free: for though every vice, as it has been said, did not appear in each individual, yet all were guilty of some vices, so that every one might separately be accused of manifest depravity. As he calls them in the first instancenot meet, understand him as saying, that they were inconsistent with every decision of reason, and alien to the duties of men: for he mentions it as an evidence of a perverted mind, that men addicted themselves, without any reflection, to those vices, which common sense ought to have led them to renounce.But it is labor in vain so to connect these vices, as to make them dependent one on another, since this was not Paul’s design; but he set them down as they occurred to his mind. What each of them signifies, we shall very briefly explain.
McArther Bible Commentary
God gave them over. See notes on verses Rom 1:18, Rom 1:24. debased. This translates a Greek word that means "not passing the test." It was often used to describe useless, worthless metals, discarded because they contained too much impurity. God has tested man's minds and found them worthless and useless (cf. Jer 6:30).
Bible Cross References
Genesis 6:5 2 Samuel 22:27 Psalm 69:27 Ezekiel 20:25 Romans 1:24 Ephesians 5:4 2 Thessalonians 2:11

Verse 29

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
In the horrid depravity of the heathen, the truth of our Lord's words was shown: "Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light." The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.
John Wesley's Bible Commentary
Filled with all injustice - This stands in the first place; unmercifulness, in the last. Fornication - Includes here every species of uncleanness. Maliciousness - The Greek word properly implies a temper which delights in hurting another, even without any advantage to itself.
John Calvin Bible Commentary
Understand byunrighteousness,the violation of justice among men, by not rendering to each his due. I have renderedπονηρίαν, according to the opinion of Ammonium,wickedness;for he teaches us thatπονηρον, the wicked, isδραστίκον κακου, the doer of evil. The word (nequitia) then means practiced wickedness, or licentiousness in doing mischief: but maliciousness (malitia) is that depravity and obliquity of mind which leads us to do harm to our neighbour.For the wordπορνείαν, which Paul uses, I have put lust, (libidinem.) I do not, however, object, if one prefers to render it fornication; but he means the inward passion as well as the outward act.The wordsavarice,envy, andmurder, have nothing doubtful in their meaning. Under the wordstrife, (contentione,)he includes quarrels, fightings, and seditions. We have renderedκακοηθείαν,perversity, (perversitatem;)which is a notorious and uncommon wickedness; that is, when a man, covered over, as it were, with hardness, has become hardened in a corrupt course of life by custom and evil habit.
Bible Cross References
Matthew 5:32 2 Corinthians 12:20 1 Timothy 3:11 Titus 3:3

Verse 30

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
In the horrid depravity of the heathen, the truth of our Lord's words was shown: "Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light." The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.
John Wesley's Bible Commentary
Whisperers - Such as secretly defame others. Backbiters - Such as speak against others behind their back. Haters of God - That is, rebels against him, deniers of his providence, or accusers of his justice in their adversities; yea, having an inward heart - enmity to his justice and holiness. Inventors of evil things - Of new pleasures, new ways of gain, new arts of hurting, particularly in war.
John Calvin Bible Commentary
The wordθεοστυγεῖς, means, no doubt,haters of God; for there is no reason to take it in a passive sense, (hated of God,) since Paul here proves men to be guilty by manifest vices. Those, then, are designated, who hate God, whose justice they seem to resist by doing wrong.Whisperers(susurrones) andslanderers(obtrectatores)are to be thus distinguished; the former, by secret accusations, break off the friendships of good men, inflame their minds with anger, defame the innocent, and sow discords; and the latter through an innate malignity, spare the reputation of no one, and, as though they were instigated by the fury of evilspeaking, they revile the deserving as well as the undeserving We have translatedὑβριστὰς,villanous, (maleficos;) for the Latin authors are wont to call notable injuries villanies, such as plunders, thefts, burnings, and sorceries; and these where the vices which Paul meant to point out here.I have rendered the wordὑπερήφανους, used by Paul,insolent, (contumeliosos;) for this is the meaning of the Greek word: and the reason for the word is this, — because such being raised, as it were, on high, look down on those who are, as it were, below them with contempt, and they cannot bear to look on their equals.Haughtyare they who swell with the empty wind of overweeningness.Unsociable are those who, by their iniquities, unloose the bands of society, or those in whom there is no sincerity or constancy of faith, who may be called truce-breakers.
Bible Cross References
Psalm 5:5 Psalm 81:15 Proverbs 24:8 2 Corinthians 12:20 2 Timothy 3:2

Verse 31

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
In the horrid depravity of the heathen, the truth of our Lord's words was shown: "Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light." The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.
John Wesley's Bible Commentary
Covenant - breakers - It is well known, the Romans, as a nation, from the very beginning of their commonwealth, never made any scruple of vacating altogether the most solemn engagement, if they did not like it, though made by their supreme magistrate, in the name of the whole people. They only gave up the general who had made it, and then supposed themselves to be at full liberty. Without natural affection - The custom of exposing their own new - born children to perish by cold, hunger, or wild beasts, which so generally prevailed in the heathen world, particularly among the Greeks and Romans, was an amazing instance of this; as is also that of killing their aged and helpless parents, now common among the American heathens.
John Calvin Bible Commentary
Without the feelings of humanityare they who have put off the first affections of nature towards their own relations. As he mentions the want ofmercyas an evidence of human nature being depraved,Augustine, in arguing against the Stoics, concludes, that mercy is a Christian virtue.
Bible Cross References
Mark 7:18 2 Timothy 3:3

Verse 32

Matthew Henry's Concise Bible Commentary
The sins of the Gentiles set forth.
In the horrid depravity of the heathen, the truth of our Lord's words was shown: "Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light." The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.
John Wesley's Bible Commentary
Not only do the same, but have pleasure in those that practise them - This is the highest degree of wickedness. A man may be hurried by his passions to do the thing he hates; but he that has pleasure in those that do evil, loves wickedness for wickedness' sake. And hereby he encourages them in sin, and heaps the guilt of others upon his own head.
John Calvin Bible Commentary
Who, knowing the judgement of God,etc.Though this passage is variously explained, yet the following appears to me the correctest interpretation, — that men left nothing undone for the purpose of giving unbridled liberty to their sinful propensities; for having taken away all distinction between good and evil, they approved in themselves and in others those things which they knew displeased God, and would be condemned by his righteous judgment. For it is the summit of all evils, when the sinner is so void of shame, that he is pleased with his own vices, and will not bear them to be reproved, and also cherishes them in others by his consent and approbation. This desperate wickedness is thus described in Scripture:“They boast when they do evil,” (Proverbs 2:14.)“She has spread out her feet, and gloried in her wickedness,” (Ezekiel 16:25.)For he who is ashamed is as yet healable; but when such an impudence is contracted through a sinful habit, that vices, and not virtues, please us, and are approved, there is no more any hope of reformation. Such, then, is the interpretation I give; for I see that the Apostle meant here to condemn something more grievous and more wicked than the very doing of vices: what that is I know not, except we refer to that which is the summit of all wickedness, — that is, when wretched men, having cast away all shame, undertake the patronage of vices in opposition to the righteousness of God.
McArther Bible Commentary
knowing. Not ignorance, but blatant rebellion (see note on Rom 2:15).
Bible Cross References
Psalm 50:18 Proverbs 28:4 Hosea 7:3 Luke 11:48 Acts 8:1 Acts 22:20 Romans 6:21 Romans 6:23 2 Thessalonians 2:12