1Paul, 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,) 3concerning his Son Jesus Christ our Lord,
It is significant that Paul identified himself first as a servant of Jesus Christ, then as an apostle. The same is true for all of us, whatever our ministry may be. We are first servants of Christ. The King James Version rightly puts the words “to be” in italics, indicating that these words are not found in the Greek text. Paul described himself as “a called apostle.” To understand what he meant, we need to make connection with his words in verses 6 and 7. In verse 6, Paul said that the Roman believers are “called of Jesus Christ.” In verse 7, he addresses them as “called saints” (again the words “to be” are in italics). The meaning of the description “called” must be the same in all three cases. The word is an adjectival form used only once more in this book, in chapter 8 when Paul says, And we know that all things work together for good to them that love God, to them who are the called according to his purpose (Romans 8:28). In chapter 8, Paul will explain the meaning of this word more fully.
Paul says that the Gospel which God had sent him to proclaim was “promised afore by his prophets in the holy scriptures.” This Gospel is about God’s Son, Jesus Christ our Lord. The example in the Old Testament scriptures that perhaps most quickly comes to our mind is that in Isaiah 53, where the prophet Isaiah wrote, But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed (Isaiah 53:4). Another example is found in Psalm 16:10, where David wrote, For thou wilt not leave my soul in hell [Sheol]; neither wilt thou suffer thine Holy One to see corruption. In Acts 2:25-31, Peter explained that David’s words were a prophecy concerning the resurrection of Christ. We also read in Zechariah 12:10: And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. Indeed, as Jesus made clear in His conversation on the road to Emmaus after His resurrection (Luke 24:25-27), all the Scriptures speak of Him.
which was made of the seed of David according to the flesh; 4and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
There are two “according to” statements in these verses:
(1) “according to the flesh” – that is, according to His physical life – the Son of God entered the world from the lineage of King David. Joseph, the husband of Mary, was a descendant of King David through David’s son Solomon (Matthew 1:6). That supposed paternal lineage satisfied Jesus’ legal right to be King in Israel. Mary, of whom Jesus was born, was a descendant of King David through David’s son Nathan (Luke 3:31). That relationship made a physical connection with the Davidic line.
(2) “according to the spirit of holiness” – that is, according to Jesus’ spirit which was holy. Jesus’ spirit was holy because His human spirit was perfectly governed by the Holy Spirit of God. Also, in His Deity, that Holy Spirit was His own Spirit. According to His spirit of holiness, Jesus was exalted by His resurrection to rightful recognition as the Son of God. At His ascension, Jesus was seated at the right hand of the Father (Hebrews 10:12-13). Only He, the eternal Son of God, could sit at the right hand of the Father. Thus, it happened as Jesus had prayed in John 17:4-5: I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. By His resurrection, Jesus’ humiliation at His first coming was ended. He was exalted to His rightful recognition as the Divine Heir of the nations spoken of in Psalm 2:7-8: I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Jesus was “begotten” at His resurrection (Acts 13:33) in that He was brought from having laid down His rights, to recognition as the Divine Heir of all things (Hebrews 1:2).
With undiminished Deity, the eternal Son of God entered the world as a man. With undiminished humanity, the incarnate Son of God Jesus Christ was exalted at His resurrection to recognition as the rightful and promised Heir of God.
5By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: 6among whom are ye also the called of Jesus Christ: 7to 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.
Paul and the other apostles received their commission as apostles from the Lord Jesus Christ. Unlike the other apostles, Paul met the Lord Jesus after His resurrection and ascension into heaven. The apostles were to take the Gospel to all nations, not just to Israel. Verse 5 says literally, “for obedience of faith in all the nations.” Faith is the act of obedience which is necessary for a person to be saved. Unbelief is disobedience to God. Christ’s name is honored when the nations obey God by putting faith in His Son.
Paul says, “among whom are ye also the called of Jesus Christ.” The believers in Rome were mostly non-Jewish. They, along with those who had believed from the other nations, were “called of Jesus Christ.” Paul does not address believers as “called” in any other letter except in his first letter to the church in Corinth. In I Corinthians 1:23-24, Paul wrote, But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. In his letters to the believers at Rome and at Corinth, Paul emphasized that the believers were saved because God had called them to Himself. Though they were Gentiles, they were called by God and belonged to Jesus Christ, even as Paul himself was called. In verse 7, Paul says that they are “beloved of God.” Nothing more wonderful could be said to anyone – “You are beloved of God! You have been called by God to belong to Him! You are holy in His sight!” Paul gives the believers in Rome great encouragement but at the same time removes any ground for pride that they might feel. Their obedience of faith is by the grace of God and for the glory of the name of Christ.
Paul expresses desire for grace and peace for the believers in Rome. He says that God our Father and the Lord Jesus Christ are the source of this grace and peace. The Lord Jesus Christ is One with God the Father.
8First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9For 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; 10making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. 11For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12that is, that I may be comforted together with you by the mutual faith both of you and me. 13Now 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.
It seems likely that when Paul says that the faith of the believers in Rome was spoken of throughout the whole world, he meant that their faith was spoken of in all the other churches. It is also true today that when believers stand strong in faith in places of visibility and possible persecution, their testimony of faith is an encouragement to believers everywhere. Paul was thankful for the testimony of the believers in Rome and prayed for them continually. He had not yet been able to go to Rome himself but wanted to have opportunity to minister to the believers there. Ministry to fellow believers who are in fellowship with the Lord is always a two-way street; the encouragement is mutual. When Paul says, “that I might have some fruit among you also, even as among other Gentiles,” we understand again that the believers to whom he was writing were mostly non-Jewish.
14I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16For 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.
As Paul said in verse 5, he recognized that his being commissioned by God as an apostle placed him under a greater responsibility to labor “for obedience to the faith among all nations, for his name.” At the time of Paul’s conversion, God said to Ananias, he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel (Acts 9:15). Paul wrote to the Corinthians, For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! (I Corinthians 9:16-17).
Yet, though we are not apostles as Paul was, this ministry of proclaiming the Gospel is also given to us. Paul wrote to the Corinthians, And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation. To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation (II Corinthians 5:18-19). The word of the Gospel is committed to us also.
Paul said that he was a debtor to proclaim the Gospel to both Greeks and barbarians, to both wise and unwise. When Paul wrote this, what did he mean by “Greeks” and what did he mean by “barbarians?” In I Corinthians 14:11, he said that people who don’t speak the same language perceive each other as barbarians. In Acts 28:2,4, the islanders of Malta are referred to as “barbarians,” though it is stated that they were people who showed kindness to Paul and to those with him. So, this term is used in the New Testament mainly to indicate cultural foreignness, not savagery.
When Paul was arrested in Jerusalem by the Roman chief captain, we read, And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek? The Roman captain thought that Paul was an Egyptian (Acts 21:37-38) and was surprised that he could speak his language. Greek was in common use in the Roman empire at that time. When Paul says that he is a debtor both to Greeks and barbarians and both to wise and unwise, his intent is to include all in Rome, both those of prestige and those who were seen as outsiders or lacking in prestige.
Paul was eager to proclaim the Gospel of Christ in the capital city of the empire. He begins verse 16 with the connective word “for.” He says, “For I am not ashamed of the gospel of Christ.” Paul said that he was not ashamed because the Gospel is “the power of God unto salvation.” Latent in the message of Christ’s death for our sins and His resurrection is God’s power, ready to save everyone who believes. That open door was first offered to the Jews (Acts 1:8) because they are the physical heirs of Abraham, Isaac, and Jacob, to whom the promises of blessing were given.
17For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
In these two verses there is a contrast between the revealing of God’s righteousness and the revealing of God’s wrath. Verse 17 includes a quotation from Habakkuk 2:4, which says, Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. In that verse, God was telling Habakkuk that in the coming judgment on Israel by invasion of the Chaldean army, the just persons of Israel would be spared on the basis of their faith. This verse in Habakkuk, then, does not say that those who were just would be spared because they were just. Rather, they would be spared because of their faith. Within that statement, then, is an implication that God counted these individuals as just not because of their works, but because of their faith in Him.
This verse from Habakkuk is also quoted in Galatians 3:11 and in Hebrews 10:38. All three quotes are taken from the Greek Septuagint translation of the Old Testament. The word translated “faith” in the Hebrew text of Habakkuk 2:4 is most frequently translated “faithfulness,” but Paul clearly understands the intent of the word here to mean “belief,” as he said in the previous verse, “...the gospel of Christ...is the power of God unto salvation to every one that believeth....”
God’s righteousness is revealed by the Gospel “from faith to faith.” The prepositions “from” and “by” in verse 17 are the same Greek word. God’s righteousness is revealed on the basis of faith to the faith of individuals. As the quote from Habakkuk says, the righteous will live on the basis of their faith. As Paul will explain later in the book, it is on the basis of faith that God counts individuals to be righteous.
In contrast, God’s wrath is revealed from heaven “against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.” The word translated “hold” means “hold down” or “suppress.” People will be condemned for their sin – not because they lacked the truth, but because they suppressed the truth. Verses 17 and 18 contrast the two possible responses that individuals give to truth about God: belief or suppression.
Psalm 25:14 says, The secret of the LORD is with them that fear him; and he will shew them his covenant. God does not reveal His covenant to everyone, only to those who rightly reverence His holiness. On the basis of their faith, He reveals His righteousness to them and declares that they will live.
19Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20For 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: 21because 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. 22Professing themselves to be wise, they became fools, 23and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
In verse 18, we read, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness....” The word translated “ungodliness” comes from the joining of a prefix meaning “not” to the verb “to worship.” The fundamental sin of all of Adam’s descendants is the failure to worship God – the failure to glorify Him as God and to give Him thanks. In Revelation 4:11, we see what would have been the right response. The twenty-four elders in heaven fall down before God and say, Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.
All of Adam’s descendants, including those who live in jungles and other isolated locations, have been given complete evidence by God concerning His eternal power and Deity. As Psalm 19:1 states, The heavens declare the glory of God; and the firmament sheweth his handywork. The right response of every person would be to glorify Him as God and to have thankfulness to Him as the heart attitude of every thought, word, and action. But, since the garden of Eden, Satan has been telling Adam and his descendants that we can be as gods (Genesis 3:5). It is the clear assertion of chapters 1-3 of the book of Romans that every child of Adam has failed to rightly respond to God’s revelation of Himself. Verse 20 of this chapter says succinctly that all “are without excuse.”
There are many religions in the world. Many people in the world would claim that they have worshipped the Creator as God and that they have given Him thanks. They would insist that they have never given glory to an idol. But, like Adam and Eve, no one of us has completely refused Satan’s lie that we can be our own god. No one of us has given God worshipful honor and appreciation at all times even while we are at religious gatherings, much less at home, on the sports field, and at work.
Idolatry has been common in the history of the world. At the time of Paul’s writing of the book of Romans, idols were common in the Roman empire. But not all idols look like idols. Jesus said, No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon (Matthew 6:24). “Mammon” means “wealth.” Paul said that covetousness is idolatry (Colossians 3:5). Also, any denial of God as the Creator of all things is a claim that mankind, birds, fourfooted beasts, and creeping things somehow came into being of themselves. That is an honoring of the creature rather than of the Creator.
The failure of all of Adam’s descendants to glorify the Creator as God and to give Him thanks has brought darkness to the heart of every one. The more that people claim that they are wise and have it figured out without much need for God, the more foolish they become.
24Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27and 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. 28And 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; 29being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32who 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.
Three times in these verses are found the words, “God gave them up” or “God gave them over.” In Greek, all three clauses are exactly the same. Each is a judgment in parallel with a rejection of God.
First, when people knew God but did not glorify Him as God or give Him thanks, “their foolish heart was darkened” (verse 21). As a judgment, God gave them up to uncleanness “through the lusts of their own hearts” (verse 24).
Second, when people “changed the truth of God into a lie” (verse 25), He judged them by giving them up to “change the natural use into that which is against nature” (verse 26).
Third, when people didn’t “approve” (Greek) to retain God in their knowledge, He judged them by giving them over to an “unapproved” (Greek) mind (verse 28).
The entire section from verse 18 to verse 32 is one unit. In verse 18, we read that God’s wrath is revealed “against all ungodliness and unrighteousness of men, who hold [suppress] the truth in unrighteousness.” Verse 32 says concerning those being judged, “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.” The descendants of Adam are people who suppress the truth about God. They know that the sins they commit are worthy of death, but they do them anyway. The entire section from verse 18 to verse 32 is one unit and speaks collectively of all the descendants of Adam.
Within this section, verse 24 specifically addresses the sin of sexual intercourse outside marriage. This verse says that God gave them up “to dishonour their own bodies between themselves.” Paul wrote in I Corinthians 6:18, Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.
Verses 26 and 27 address the sin of homosexual intercourse. In I Timothy 1:9-10, in a list of examples of those who are not righteous, Paul speaks of them that defile themselves with mankind. It is significant that in verses 26 and 27, Paul does not use the common words for “women” and “men.” Instead, he specifically speaks of “females” and “males.” His language allows no blurring of the sexes.
Why did Paul especially focus on sexual sins in describing God’s judgment? It is likely that these sins were prevalent in Rome at that time. Sexual sins were also common in Corinth. Paul wrote to the church there, Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God (I Corinthians 6:9-11). As the people of any society become “vain in their imaginations” and change “the truth of God into a lie,” sexual sins become increasingly common and public.
The third statement of God’s giving people over (verse 28) is followed by a long list of other sins. All of Adam’s descendants can find themselves or behaviors that characterize them somewhere in that list. The wording in the section from verses 18 to 32 has no breaks. The people spoken of in verse 18 are the same people who are spoken of in verse 32. We each have different sins, but apart from salvation in Christ, we all face God’s wrath.
What about when real believers in the Lord Jesus Christ struggle with sins or attractions that are not right? This chapter is not formatted at the level of individual experience. It does not say that such-and-such a person is more prone to such-and-such a sin because he or she, more than others, has turned away from God. To the contrary, this chapter stands as an indictment against all the descendants of Adam. Surely there are many familial and social factors that affect all people. Perhaps that is why God said at the end of the book of Malachi, Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Relationships that should have been but weren’t, leave legitimate needs unmet. That vulnerability requires protection.
Does God give real believers in the Lord Jesus Christ over to sin? The answer that we will see with increasing clarity as we continue to study the book of Romans is very sure: “No, He does not.” Rather, He changes our hearts at the moment we believe and then progressively changes our behavior by His Spirit in us. If necessary, He also disciplines His children. As we read in I Corinthians 11:32, “But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.” God never abandons His own.
Note: All Scriptures are quoted from the King James Version of the Bible.