PAUL, A SERVANT OF CHRIST JESUS: "Doulos" refers to a bondservant. Some translate "slave", but "the most accurate translation is 'bondservant'… in that it often indicates one who sells himself into slavery to another" (NET Notes). This description emphasizes submission and dependence on the Lord. It is not a technical reference to a specific office, but characterizes one's willing service of Christ, the divine Master. The same designation appears in the letters of James, 2 Peter and Jude.
Man's slave becomes free in Christ, and a freeman (like Paul) becomes Christ's slave (1 Cor 7:22).
The concept of being the Lord's "slave" or "servant" is to be found in the Old Testament. This concept did not suggest drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with great men in the Old Testament, including Moses (Josh 14:7), David (Psa 89:3; cf 2Sam 7:5, 8) and Elijah (2Kings 10:10); all these men were "servants (or slaves) of the Lord."
The use of the term "servant" or "slaves also suggests the "redemptive" work of God in Christ: the Israelites were "slaves" in Egypt, who were "bought" or "redeemed" out of their slavery to become the "purchased possession" of the Father (Exod 15:16). (See Study, Redemption.)
CALLED TO BE AN APOSTLE: More precisely, "a called apostle", that is, one who was selected and commissioned, and then sent with a message. As the twelve were called (Mark 1:17), and apostles (Luke 6:13), so Paul was the same, and could speak of himself as being "sent" by Christ (Acts 26:17).
AND SET APART FOR THE GOSPEL OF GOD: "Set apart" from his mother's womb (Gal 1:15), by conversion (Acts 9:15), and by a specific call (Acts 13:2).
FOR: The gospel is a positive call, not a negative one! He was not set apart from, or away from all that was evil, at least not specifically so. He was set apart for, or unto, that which was positive: the work of the gospel. As a Pharisee he had been set apart to a life of strict observance of Jewish law and custom. Now his life work is to further the gospel, the good news that God has for man.
THE GOSPEL OF GOD: In this case, the "of God" in the Greek could mean either:
- "the gospel, i.e., good news, which belongs to God, and comes from Him" or
- "the gospel about God".
It is easy to see that both usages are true, and quite possibly both are intended here.
THE GOSPEL HE PROMISED BEFOREHAND THROUGH HIS PROPHETS IN THE HOLY SCRIPTURES: The gospel was not some new thing: it was a renewal and restatement of the Old Testament hope (cp Acts 23:6; 24:15; 26:6,7; 28:20; Rom 15:4).
REGARDING HIS SON, WHO AS TO HIS HUMAN NATURE: The KJV is better here: "according to the flesh". Paul considers the meaning of "flesh" (Greek "sarx") in some detail in later chapters of Romans. We may say here that "flesh" doesn't simply mean 'the meat on the bones' or 'the body'; rather, it means a way of living and thinking that is the natural byproduct of a weak mortal body. In fact, the "flesh", Biblically speaking, can actually have a "mind" of its own (see Rom 8:4-9)!
WAS A DESCENDANT OF DAVID: And thus the heir and the fulfillment of God's promises to David: 2Sam 7:12-16; Isa 9:6,7; Acts 2:30,31; 13:22,23; Luke 1:30-34.
AND WHO THROUGH THE SPIRIT OF HOLINESS: A unique expression, based in Old Testament usage, that conveys the same concept as "Holy Spirit". Anticipating the next phrase here, this may be a suggestion that Jesus, anointed and sustained by the Holy Spirit in the days of his flesh, was acknowledged by the fact of resurrection to have successfully endured the tests and trials of his earthly life, having been obedient even to death. Thus now, says Paul, his weak "body of flesh" has received a powerful covering of the "Holy Spirit"; in other words, he has been clothed with immortality.
Or, possibly, and more simply, this refers to "a spirit of holiness", i.e., the inner spirit or character of Christ. Compare other usages: i.e., "a spirit of fear" (2 Tim 1:7), "a spirit of meekness" ( 1 Cor 4:21).
WAS DECLARED WITH POWER: "With power" may belong with "declared" — "powerfully declared". Or it may with greater effect be joined to "Son of God", making him the "Son of God WITH power" (as the KJV) — indicating the new quality of life Jesus had after his resurrection (Phil 3:10; Col 1:29).
TO BE THE SON OF GOD BY HIS RESURRECTION FROM THE DEAD: By resurrection he has become a life-giving spirit ( 1 Cor 15:45). His rising was indeed "from the dead". But Paul says more, namely, "of the dead", suggesting that Christ is the forerunner of others in this transformation — others who will follow him (cf 1 Cor 15:20,21). In fact, they will not just follow him in being raised from the dead, but the Lord Jesus Christ himself will be the means of their resurrections.
JESUS CHRIST OUR LORD: Appropriately, Jesus Christ is now described as "our Lord". Though the title was proper even during his earthly ministry, it attained more frequent use and greater meaning following the resurrection (Acts 2:36; 10:36).
THROUGH HIM AND FOR HIS NAME'S SAKE, WE RECEIVED GRACE AND APOSTLESHIP TO CALL PEOPLE FROM AMONG ALL THE GENTILES: It was the purpose of Yahweh to take out of the nations a people FOR HIS NAME (Acts 15:14-17; Phil 2:9,10). This purpose was manifested in His Son as an individual (2 Cor 5:19; John 17:6, 11, 26), then it will be manifested in the "Body of Christ" (Rev 14:1; 1 Thes 1:1; 2 Cor 6:16), and finally in all the world ( 1 Cor 15:28; Num 14:21).
WE RECEIVED GRACE AND APOSTLESHIP: It was by the grace of God that Paul was called to be an apostle (v 1). Grace was the cause and source of his apostleship. This is a hendiadys — literally, "one by means of two" — a literary device expressing an idea by means of two words linked by 'and', in which one noun may be understood as an adjective modifying the other noun. So it would be proper to translate: "We received the apostles' gift, or the gift of apostleship."
TO CALL PEOPLE FROM AMONG ALL THE GENTILES TO THE OBEDIENCE THAT COMES FROM FAITH: The desired response to the gospel message is "obedience that comes from faith". (For obedience, see Rom 15:18; 16:26. For faith, see Rom 1:16,17; 10:17.) There are several options here also:
- as already stated, "obedience produced by the faith",
- "obedience to the faith", or
- "obedience, which is the faith".
The phrase may even be "deliberately ambiguous" (NET Notes).
AND YOU ALSO ARE AMONG THOSE WHO ARE CALLED TO BELONG TO JESUS CHRIST: Paul's readers were not called, as he was, to apostleship (v 1), but they were called "to belong to Jesus Christ" (v 6) and to be "saints" (v 7), the common term designating believers. This term "called to belong to" has almost the same force as the expression Paul uses for himself — "set apart for" (v 1).
TO ALL IN ROME WHO ARE LOVED BY GOD AND CALLED TO BE SAINTS: The Greek "hagios" means 'the holy ones'. The word always appears in the plural in the New Testament: no individual is spoken of as a "saint", singular; but all believers are "saints", collectively, in Christ. As God "set apart" or "sanctified" or "made holy" His people in Egypt (Exod 13:2; Lev 11:44), so New Testament believers were "made holy" in Christ.
All believers are "saints" through their spiritual union with Christ, a fact Paul often expressed by the phrase "in Christ Jesus" (Rom 8:1,2; Eph 2:6, 10, 13; 3:6) or "in Christ" (Rom 12:5; 2 Cor 5:17). This use of the term emphasizes not so much personal holiness, though the believer's conduct should correspond increasingly to his standing (2 Cor 7:1; 2 Thes 5:23), but the objective "set apart" status each believer possesses because of the grace conferred upon him or her through Christ.
GRACE: "Charis" — a gift or favor — suggests any and all of God's blessings and gifts to men. "Grace" in some contexts refers to the gifts of the Holy Spirit, but the word means much more than that. Grace is the favorable attention, care, and comfort from God toward us. To know grace is to come within the scope of His glorious light — to be accepted as part of His chosen family, constantly overshadowed by His angelic protection.
his grace is extended without partiality to all who accept the gospel and yield themselves entirely to the Father and His Son. This means placing ourselves in God's hands, allowing His word to work in us. We must allow the teaching of Christ to overshadow and dominate everything in our lives. We must seek to give everything we have to him, holding nothing back, in hope of the day when we will be "filled with the fullness of his grace" (John 1:16).
Simply holding certain beliefs, attending the meetings of believers, and being technically "in the Truth" is not enough to guarantee God's grace. We must be receptive to Him and be moved to activity. Then and only then may we enter into the glory of the grace of God.
PEACE TO YOU: Peace is the basic blessing we all need most. It only comes through the grace and mercy of God. Peace is an impenetrable mental shield against all fear and doubt. Peace is harmony and tranquility of mind. Peace is primarily peace with God:
"Since we have been justified through faith, we have peace with God through our Lord Jesus Christ" (Rom 5:1).
To have peace with God makes all other conflict harmless and unimportant. It can only come with complete, undivided dedication to one supreme object of life, for peace is essentially oneness. It is not freedom from external conflict — that is not important. It is freedom from internal conflict. Jesus said, just before the terrible suffering of his crucifixion:
"Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid" (John 14:27).
Paul, chained and in prison because of the gospel which he preached, told the Philippian believers to take everything to God in prayer, and he assures them that in doing so,
"the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus" (Phil 4:7).
FROM GOD OUR FATHER AND FROM THE LORD JESUS CHRIST: The true order from which all blessings flow. All gifts come from God. But the greatest gift of God to man is the hope of eternal life which was first revealed in Christ — "the firstfruits…" ( 1 Cor 15:23) — and then offered to us as well, through Christ, our Saviour, mediator and Lord.
FIRST, I THANK MY GOD THROUGH JESUS CHRIST FOR ALL OF YOU, BECAUSE YOUR FAITH IS BEING REPORTED ALL OVER THE WORLD: First of all, Paul must express his thanks to God for his readers. This was customary, and he omitted an expression of thanks only in writing the Galatians. His thanksgiving for the Roman believers is based on their faith (cf Eph 1:15,16; Col 1:3,4; 1 Thes 1:3).
ALL OVER THE WORLD: The "kosmos" = the whole (ecclesial) world (cp 1 Thes 1:8).
GOD, WHOM I SERVE WITH MY WHOLE HEART IN PREACHING THE GOSPEL OF HIS SON, IS MY WITNESS: Compare 2 Cor 1:23; Phil 1:8.
SERVE: "Latreuo" = to serve as a worshiper, in joy — not as a slave or bond-servant, under an obligation.
WITH MY WHOLE HEART: "With my spirit ('pneuma)". That is, with the heart and mind, and not just in physical, outward obedience: cp John 4:23; Phil 3:3.
HOW CONSTANTLY I REMEMBER YOU: "In my prayers" (v 10): cp Eph 1:16; Phil 1:3,4; Col 1:9.
IN MY PRAYERS AT ALL TIMES; AND I PRAY THAT NOW AT LAST BY GOD'S WILL THE WAY MAY BE OPENED FOR ME TO COME TO YOU: Why should Paul find it necessary to summon God as his witness that he had been faithful in praying for the Roman believers "at all times"? There are two reasons. For one thing, he had been praying "constantly" (v 9). The Greek word denotes "repeatedly", meaning that there is no great length of time between prayers. This seems almost too much to expect of a man who did not know most of these people. Furthermore, as he will tell his readers later (Rom 15:25), he is about to leave for Jerusalem, and this could give the appearance of his not putting the Roman believers first in his plans. Here, as elsewhere, when Paul calls God as his witness (v 9), it is because the thing he is claiming seems difficult to believe.
I LONG TO SEE YOU: "Long" is Greek "epipotheo", meaning an earnest desire. The same word in 2 Cor 5:2 expresses his desire for immortality, as though to see the Lord was no more his desire than to see them! Compare the same word in Phil 1:8.
SO THAT I MAY IMPART TO YOU SOME SPIRITUAL GIFT TO MAKE YOU STRONG: By "spiritual gift" we are probably not to understand something charismatic. The purpose given here, "to make you strong", is not favorable to such a view, since Paul does not specify any particular gift and avoids the plural, "gifts" (contrast, for example, 1 Cor 12:1). The word of God, its teaching, exhortation, encouragement (see v 12), and comfort: these are all examples of the sort of spiritual "gift" which the apostle might impart to them. They are all aspects of the same "gift" we may receive from the Bible today.
THAT IS, THAT YOU AND I MAY BE MUTUALLY ENCOURAGED BY EACH OTHER'S FAITH: But no sooner has this sentiment (v 11) been expressed than it is halfway recalled, being revised because it seems to suggest that blessing will flow only one way, from Paul to the believers. So he alters his language to make room for mutual encouragement and upbuilding. Faith is basically the same, wherever it be found, but to see it at work in one individual after another, in various ways, adds power, reality, and substance to Christian fellowship. Paul himself needed this, from them, as much as they needed it from him.
I DO NOT WANT YOU TO BE UNAWARE: Paul uses this phrase to indicate that he is about to say something very important (cf 1 Cor 10:1; 12:1; 1 Thes 4:13).
BROTHERS: It ought to be needless to point out that "brothers" in such passages means "brothers and sisters".
THAT I PLANNED MANY TIMES TO COME TO YOU: "I have been longing for many years to see you" (Rom 15:23).
BUT HAVE BEEN PREVENTED FROM DOING SO UNTIL NOW: "This is why I have often been hindered from coming to you" (Rom 15:22), because of other preaching work — that is, because Paul went where the Holy Spirit led him (cp Acts 16:7). There is no suggestion here of external opposition as in the case of the Thessalonians (1 Thes 2:18), so we are left with the supposition that his work in the East had involved him so completely that he did not see his way clear to break away for the projected trip to Rome.
IN ORDER THAT I MIGHT HAVE A HARVEST AMONG YOU, JUST AS I HAD AMONG THE OTHER GENTILES: Such a "harvest" or "fruit bearing" might take two forms:
- new converts to the gospel "among the other Gentiles", and
- development of spiritual character and qualities among those who already believed (cp Gal 5:22,23; Rom 6:22).
I AM OBLIGATED: Paul was urged on in his work by an overwhelming sense of duty and responsibility. This perhaps would first be incited by feelings of guilt from his earlier life, where as a zealous young Pharisee he ignorantly suppressed the Truth, finally persecuting and slaying the Christians. Being forgiven this, Paul knew that he could never repay the Lord for such kindness, and thus saw himself as a permanent debtor to him whose blood he had once helped to spill (Acts 9:14).
BOTH TO GREEKS AND NON-GREEKS: "Non-Greeks" is the Greek word "barbaroi". In classical and even in early Hellenistic times, the Greeks were prone to include the Latins among the "barbarians". But by the time of Paul this was no longer the case. The Romans had become the caretakers of Hellenic civilization. This being so, it is probable that in using "barbarians" Paul had in mind the territory beyond Rome to the West, where he hoped to go. At the same time, when verse 15 is taken into account, he would not have to look beyond Rome itself with its diverse population to find representatives of both groups.
BOTH TO THE WISE AND THE FOOLISH: The "wise" are not being equated with the Greeks, for this would mean that all non-Greeks are being called "foolish". Such an assertion would be unwarranted. The wise, whoever they are, are perishing in the midst of their worldly wisdom ( 1 Cor 1:18-21), and the foolish, whoever they are, are perishing in their simplicity and dullness. Both need the gospel equally.
THAT IS WHY I AM SO EAGER TO PREACH THE GOSPEL ALSO TO YOU WHO ARE AT ROME: How heartwarming is the apostle's attitude toward his obligation! Instead of considering it a burden he must bear, a duty he must carry out, he is "eager" to fulfill it. If one has the finest intellectual and formal preparation for preaching but is lacking in zeal, he cannot hope for much success. The call to preach and the need for the message together constitute the preacher's compelling incentive to proclaim the message of salvation.
EAGER: The KJV "ready" is not nearly strong enough. The Greek is "prothumos", which is best translated "eager" or "willing". It appears also in Matt 26:41 and Mark 14:38: "the spirit is willing, but the flesh is weak."
The key to the Letter of Romans…
…is found in Romans 1:16,17:
"I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: 'The righteous will live by faith.' "
Mark Vincent (Testimony 77:158,159) writes that these verses "are the key, for it is programmatic for the whole book. It sets the stage for the whole action of the letter; it sets the agenda for the business Paul is about to transact. All the key vocabulary of the letter is encapsulated in the one carefully crafted sentence" (as illustrated in the adapted table, which follows):
The passage… Key vocabulary appearing elsewhere in the Letter "I am not ashamed… "Ashamed": 1:16; 5:5; 8:21; 9:33; 10:11 …of the gospel… "Gospel": 1:1,9,15,16; 2:16; 10:15,16; 11:28; 15:16,19,20,29; 16:25 …because it is the power of God… "Power": 1:4, 16, 20; 9:17,21,22; 13:1,2,3; 15:13, 19; 16:25 …for the salvation… "Salvation": 1:16; 5:9,10; 8:24; 9:27; 10:1,9,10,13; 11:11,14,26; 13:11 …of everyone who believes… a righteousness… by faith… 'The righteous will live by faith.' "Believes… faith": 1:5,8,12,16,17; 3:2,3,22,25,27,28,30,31; 4:3,5,9,11,12,13,14,16,17,18,19,20,24; 5:1,2; 6:8; 9:30,32,33; 10:4,6,8,10,11,14,16,17; 11:20; 12:3,6; 13:11; 14:1,2,22,23; 15:13; 16:26 …first for the Jew, then for the Gentile… "Jew… Gentile": 1:5,13,14,16; 2:9,10,14,17,24,28,29; 3:1,9,29; 4:17,18; 9:24, 30; 10:12, 19; 11:11,12,13,25; 15:9,10,11,12,15,18,27; 16:4, 26 For in the gospel a righteousness from God is revealed… a righteousness… by faith… 'The righteous will live by faith.' "Righteous… righteous": 1:17; 2:5, 13, 26; 3:4,5,8,10,21,22,24,25,26,28,30; 4:5,6,9,11,13,22,23,25; 5:1,7,9,16,17,18,19,21; 6:13,16,18,19,20; 7:12; 8:4, 13, 30, 33; 9:28,30,31; 10:3,4,5,6,10; 14:17 …just as it is written: 'The righteous will live by faith.' " "Live": 1:17; 2:7; 5:10,17,18,21; 6:2,4,8,10,22,23; 7:1,2,3,10; 8:2,6,10,12,13,38; 9:26; 10:5; 11:3, 15; 12:1, 18; 14:7,8,9,11; 16:4
I AM NOT ASHAMED OF THE GOSPEL: Having confessed his fervent desire to preach the gospel at Rome, Paul goes on to give a reason for his zeal. He feels no reservation as to his mission. He does not in any way consider his task unworthy, or one that will prove to be disappointing. He is ready to challenge the philosophies and religions in Rome which compete for the attention of men, because he knows, on the basis of his experience in Asia Minor and Greece, that God's power working through him to proclaim the good news is able to transform lives.
Generally, compare Paul's exhortations to Timothy (2 Tim 1:6), where he sets himself forth as an example (2 Tim 1:12).
THE GOSPEL: See verse 1, notes.
BECAUSE IT IS THE POWER OF GOD FOR THE SALVATION: The Greek word for "power" ('dynamis') has sometimes drawn the reaction, what might be called a pseudo-exposition, that 'the gospel is dynamite!' This is quite misleading in a way, for the emphasis is not on something explosive — blowing false doctrines out of the way, or blasting a trail of success for the true faith, or even on destroying bad habits of the "old man" or "the devil"! Instead, the "dynamis" of the gospel would be more accurately compared to a steady but ongoing power source — like, perhaps, hydroelectric power — which provides continuing impetus in the right ways, as directed by enlightened faith and reason.
In any case, the emphasis should not fall on the way it operates (for God's Spirit or power works in a multitude of ways), but on the controlled power of its operation, and the awesome effect it produces. The gospel of God offers something not to be found anywhere else, power to develop a true and lasting righteousness, derived from God.
There is a strong link between power and salvation. Devout Jews were inclined to think of the Law of Moses as power, but this is not affirmed in Scripture. The Law was "holy, just, and good" (Rom 7:12), but it was not powerful to save.
As for salvation, the Old Testament is clear in its teaching. Whether "salvation" is conceived of physically as some immediate deliverance from trouble (Exod 14:13) or spiritually as the ultimate deliverance from sin and death (Psa 51:12), that salvation comes from the Lord. This is maintained in the New Testament as well, and is affirmed in Paul's statement that the gospel is "the power of God" for salvation. The apostle says that, if he himself saves anyone ( 1 Cor 9:22), it is only in the sense that he is Christ's representative who is able to point out the way to his fellowmen.
Paul elsewhere writes of those who profess the name of Christ, but deny the "power" of the gospel (2 Tim 3:5), that is, they reject the Bible's transforming power to change lives, merely by its message (Col 3:10; 1 Cor 1:4; Eph 3:6,7,20).
FOR THE SALVATION OF EVERYONE WHO BELIEVES: Salvation is a broad concept. It includes the forgiveness of sins, but involves much more, because its basic meaning is soundness or wholeness — fullness of health. It promises the restoration of all that sin has marred or destroyed. It is the general term that unites in itself the particular aspects of truth suggested by justification, reconciliation, sanctification and redemption. But its efficacy, or power, depends on man's willingness to receive the message. Without man's acceptance, it is nothing but words on paper or breath dissipated in the air.
FIRST FOR THE JEW, THEN FOR THE GENTILE: The gospel came to the Jew first, that is, in point of national precedence and privilege (Rom 3:1,2). God, after having dealt in a special way with the Jews in Old Testament days and having followed this by sending His Son to the lost sheep of the house of Israel, could not pass by this people. To them was given the first opportunity to receive the Lord Jesus, both during his ministry (John 1:11) and in the Christian era (Acts 1:8; 3:26). Paul himself followed this pattern (Acts 13:45,46; 28:25, 28).
The opportunity for salvation came first to the Jew (John 4:22), but tribulation is also to Israel first, because of their rejection of Jehovah's ways (Rom 2:9,10). Israel has turned their back on Him, yet because of the promises He has made to the patriarchs concerning His people, He will never forsake them (1Sam 12:22; Jer 31:37; Hos 14:4). Paul expounds this principle at length in Romans 11.
"To everyone who believes"
The first step along the way of life, then, is belief of the things that God has promised. This is enjoined by Jesus when he gave his last commission to the apostles:
"Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved but he that believeth not shall be condemned" (Mark 16:15,16).
"Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: 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" (Matt 28:18-20).
When men are so "taught" by the word of God, they manifest faith in the things He has promised. Without this faith men are not well pleasing to God (Heb 11:6).
In support of their teaching the apostles turn to the Old Testament to find in Abraham an outstanding illustration of the way to secure God's approval. "Abraham believed in the Lord; and he counted it to him for righteousness" (Gen 15:6). The whole of the fourth chapter of Romans is devoted to unfolding the implication of this statement; and at the end of the chapter Paul declares that it was "not written for Abraham's sake alone, but for us also, to whom righteousness shall be imputed, if we believe on God" (Rom 4:23,24). "The gospel is the power of God unto salvation", but it is ineffective unless it is believed; so Paul adds "to everyone that believeth" (Rom 1:16).
John Carter, God's Way
"Everyone, including Gentiles"
The word "all" or "every" or "whosoever" (all translations of the Greek word "pas") is perhaps the most important word in the letter; it might also be the most overlooked word. Here is a sample of the phrases in Romans that involve this key word:
- All believers (1:16; 3:22; 4:11; 9:33; 10:4, 11).
- Abraham is the father of us all; the promise is sure to all the seed (4:16).
- All who call upon him (10:12,13).
- Delivered him up for us all (8:32).
- Concluded them all in unbelief, that he might have mercy upon all (11:32).
- All men, every soul of man, all the world, all the earth, etc. (1:18; 2:1,9,10; 3:4,19,20,23; 5:12, 18; 8:22; 9:5, 17; 10:18; 12:3,17,18; 13:1, 7; 14:10,11; 16:19, 24).
- All Gentiles, all nations (1:5; 15:11; 16:26).
The first phrase in this list, "all believers", is one of the many interactions between "all" and the other key ideas in Romans 1:16,17 [see the table above]. As a second example, "all" is linked to the phrase "to the Jew first, and also to the Gentile/Greek" (1:16; 2:9,10; 3:9), for there is no difference (3:22; 10:12).
Paul's "not only… but also" arguments highlight the meaning behind the word "all":
- "Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also" (Rom 3:29).
- "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin [Psa 32:1,2]. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also?" (Rom 4:7-9).
- "That he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed to them also; and the father of the circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised" (Rom 4:11,12).
- "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all" (Rom 4:16).
- "Now it was not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead" (Rom 4:23,24).
- "Even us, whom he hath called, not of the Jews only, but also of the Gentiles" (Rom 9:24).
Throughout the letter the emphasis is on the inclusion of Gentiles. In this regard "the promises made unto the fathers" (Rom 15:8) are especially those concerning inclusion of Gentiles in God's provision of salvation:
- To Abraham (Rom 4:3, 22; 4:17; 4:18; cf. Gal 3:8).
- To Moses (Rom 10:19; 15:10).
- To David (Rom 4:6-8; 15:9).
- To the prophets (Rom 1:17; 9:25; 9:26; 10:20; 15:12).
So the word "all" is the catchword of inclusion. Through Jesus Christ Gentiles are now explicitly included in the fulfillment of God's promises. God has faithfully declared His righteousness by sending His Son to confirm His promises to the fathers, especially the promises in the law and the prophets that Gentiles would be included in the family of God. Jesus Christ, a Jew according to the flesh, was faithful to this high calling, so God delivered him up for us all, and then He raised him from the dead. In this way, God has provided salvation to all who believe, to faithful Jews, of course, but now also to faithful Gentiles. So Abraham is the father of all believers, both Jews and Gentiles.
That this would be Paul's focus should not be surprising; after all, he was the Apostle to the Gentiles (Rom 11:13; 15:15,16; Gal 2:7-9; Acts 9:15; 22:21), and his mission was "the faith of all the nations" (Rom 1:5; 15:5-18; 16:25-27).
"Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God" (Rom 15:5-7).
Joe Hill
FOR IN THE GOSPEL A RIGHTEOUSNESS FROM GOD IS REVEALED: The gospel "is the power of God for salvation" (v 16) because it discloses "a righteousness from God" (v 17). Paul is dependent here on the Old Testament (Isa 46:12,13; 61:10). God's "righteousness" does not mean simply His own sinless character; that is of course true, but it is beside the point here. The fact that God has a perfectly sinless character would be of no consequence to any of us at all, if He merely remained aloof from man and all his experiences, because such a perfect "righteousness" would have no effect upon us.
In the Hebrew tradition, God's "righteousness" describes not just what He is but especially what He does. It describes the absolute faithfulness with which He remembers and maintains His covenants of promise to man. Such an idea was quite foreign to Greek and Roman philosophy, in which the multitude of gods were thought to be remote and austere, and seemingly not especially interested in anything mere mortals did.
Clearly, God's "righteousness" involves His holy character (Rom 3:26). But just as clearly, the expression "a righteousness from God" must go beyond that character to include God's activities. The gospel would not be the good news if it simply disclosed the righteous character of God. Such a message would scarcely demand faith. In view of man's sinful state, it could well create fear.
But if salvation as God provides it and offers it is fully in keeping with His righteous character, then it has integrity. If it satisfies God, man can be content with it — for it is not only right; it is the only right!
This verse, Romans 1:17, is a prelude to Romans 3:21-25, where Paul, dealing with the sacrifice of Christ, shows that God's righteousness is further revealed, or demonstrated, in setting forth or presenting His Son as a covering, or mercy seat, for sins. Thus God may be seen to be at the same time both righteous and merciful:
- righteous in His character and promises, and
- merciful in providing a way for sinful man to find his way back to Him.
In Philippians 3:9, Paul contrasts his pre-conversion condition with his present condition, in Christ. Before his conversion, Paul had had a righteousness (or an appearance of righteousness) based on observance of the Law of Moses. By contrast, in Christ, Paul could rest on a righteousness which was absolutely real, because it came from God, and was based on faith, not works.
In summary, God's righteousness in this context, while it has an implied reference to His own character, stresses more particularly His divine love and provision for man. His "righteousness" is not so much about who He is, as it about what He does — for you and me!
Elsewhere, Paul had already taught that Christ is the medium for the bringing of righteousness from God to sinful man ( 1 Cor 1:30; 2 Cor 5:21). All that is involved in this teaching will be unfolded by Paul in due course, as he continues his letter to the Romans.
A RIGHTEOUSNESS THAT IS BY FAITH FROM FIRST TO LAST: Or, better, as the KJV and the NIV margin put it: "from faith to faith". Considering the Greek words, this righteousness comes "ek" (out of) faith, and goes "eis" (unto, or into) faith. Faith is powerful in itself, when exercised; it has a reinforcing cyclical effect upon the one who receives it and then works at developing it.
To add one more dimension to this, Paul also says that this righteousness is made available "through faith" (Greek "dia pistis") in Jesus Christ (i.e., Rom 3:22).
This suggests a three-part progression:
- "Ek pistis": Righteousness arises "out of" ("ek") faith in the first place (the faith of the individual in what he has heard).
- "Dia pistis": For him, the righteousness is continued and replenished through, or by means of ("dia"), an ongoing faith, a stubborn faith which clings to the Truth of the gospel.
- "Eis pistis": And righteousness has a long-term goal. Its sight is set on the reward of faith, at the return of Christ, and it cannot lose its grasp upon that faith in the meantime, until it ultimately reaches its goal.
Thus is begun, and continued, a life of faith. The initial act of faith, in belief and baptism, is never enough in itself. The faith of the novice must develop by exercising itself, "through" the testing of faith every day, which as time goes by leads "into" an ever-deepening and more enduring faith. As James puts it, "You see that his [Abraham's] faith and his actions were working together, and his faith was made complete by what he did" (James 2:22).
JUST AS IT IS WRITTEN: "THE RIGHTEOUS WILL LIVE BY FAITH": The key affirmation of Paul's statement here, Romans 1:17, is taken from the prophet Habakkuk. In the last part of Habakkuk 2:4, the prophet states that "the righteous will live by his faith."
There are three key words in this affirmation: "righteous", "live", and "faith". It is interesting that, in the three places where this verse is quoted in the New Testament, each citation puts emphasis on a different word:
- In Romans 1:17, the emphasis is on "righteous". Paul's concern in Romans is with the righteousness of God and how people can obtain it.
- In Galatians 3:11, the emphasis is on "faith". Throughout the letter to the Galatians, Paul highlights the difference between salvation by works alone, and salvation by faith, activated and kept alive through works.
- Finally, in Hebrews 10:38, the emphasis is on "live". The writer to the Hebrews stressed the importance of faith as a way of life, rather than turning back to Judaism and living by the Law.
This single phrase may be paraphrased, and amplified, as follows: "The righteous (i.e., those who are justified and declared righteous by God, having their sins forgiven) shall live (i.e., now, in their daily lives, and in the future, in the day of resurrection and glory) by their faith (i.e., by acknowledging their utter dependence upon the Lord)."
The most practical prayer
Once there was a man whose son was very ill; he suffered, apparently, from some form of epilepsy. When the father came into the presence of Christ, he pleaded: "If you can do anything, take pity on us and help us." Jesus replied: " 'If you can'? Everything is possible for him who believes ['pisteuo': i.e., who has 'faith'!]."
Immediately the father exclaimed: "I do believe ['pisteuo' again: 'I do have faith']; help me overcome my unbelief ['apistia': lack of faith]" (Mark 9:22-24).
The father's prayer to Jesus is the most practical prayer we can ever utter, to the Father through the Son. It is the prayer that will always find a positive answer if asked in faith. It is a prayer that runs no risk of being selfish, as prayers for 'things' can sometimes be. It does not pray, 'Father, give me something of material value in this life.' Instead, it is a simple prayer that acknowledges the need that we all have, more than anything else in life:
'Father, I have faith in You, and in Your Son. You know I do, or else I would not be here before You. But, O Lord, sometimes my faith falters, and so I ask You, please increase my faith — my faith that all things will work for good to those who love You — my faith that, no matter what trials there are in this life, I will continue to feel Your presence even in the midst of the worst of them — my faith to hold fast to Your precious promises each day and each week and each year, until Your Son returns or I die. Lord, I have faith, but please, before You give me anything else, give me more faith, enough for this day, and enough to sustain me each and every day, until I reach Your kingdom.'
Instead of plunging at once into an exposition of the gospel, Paul launches into a lengthy exposure of the sinfulness of man. The "good news" must be preceded by the "bad news"; otherwise, who would know how "good" the "good news" was? This is sound procedure, for until men are persuaded of their lost condition they are not likely to be concerned about deliverance. So Paul undertakes to demonstrate that in the human situation there is a grievous lack of the righteousness God requires.
The first and the last verse in this section (i.e., vv 18, 32) are joined together in thought, and they serve to set off in 'parentheses' the verses between (vv. 19-31). In the resulting parenthetical portion, verses 19 and 20 explain and qualify verse 18, while verses 21-31 describe the abominable degradation that followed the rejection of God.
THE WRATH OF GOD: "Wrath" = "orge", meaning "a slow development of heat and fire until it consumes everything".
IS BEING REVEALED FROM HEAVEN: "Apokalupto" = to uncover, unveil. In v 17 the "righteousness" of God was revealed, and now here the "wrath" of God is likewise revealed. In the divine scheme of things, there is a place — in fact, there MUST be a place — for both these qualities.
AGAINST ALL THE GODLESSNESS: "Asebeia": the opposite of "eusebeia". The Greek word is related to the mind; it points to a lack of reverence, an impiety that sets man against God, not just by neglect but also in rebellion.
AND WICKEDNESS: "Adikia": unrighteous ACTIONS; injustice, relating to man's conduct toward his fellows. The two together (godlessness and wickedness) indicate the failure of mankind in terms of the requirements of the two tables of the Ten Commandments. The first four of the Ten Commandments describe how man ought to show love toward his God, and the last six how he ought to show love toward his fellowmen, who are made in the image of God (cf Matt 22:37-40). But the failure to obey these commands results in the negation of loving God (thus "ungodliness") and the negation of loving your neighbor (thus "wickedness).
In the wrath of God, there seems to be no distinction between Jews and Gentiles, since "men" is broad enough to include the human race. These are the very areas in which the prophets found fault with Israel. But as the thought unfolds, there is no doubt that godliness and wickedness characterize Gentiles as much as they do Jews.
OF MEN WHO SUPPRESS THE TRUTH BY THEIR WICKEDNESS: The KJV is simply wrong here: "men, who hold the truth in unrighteousness". These are NOT men who "hold the Truth" in the sense of being believers; they are men who "hold down" or "suppress" gospel truth.
Whenever the truth starts to exert itself and makes godless and wicked men feel uneasy in whatever conscience they possess, then they find ways to hold that truth down, or suppress its voice. Some drown its voice by rushing into their immoralities; others strangle the disturbing voice by argument and by denial.
THE TRUTH: Greek "alethia": that which is complete, in contrast to that which is less fully developed. Here it means something like 'the essence of the matter', or the very existence of God Himself.
SINCE WHAT MAY BE KNOWN ABOUT GOD IS PLAIN TO THEM, BECAUSE GOD HAS MADE IT PLAIN TO THEM: The word "plain" ("manifest" in the KJV) is the Greek "phaneros", which means to be open to sight.
FOR SINCE THE CREATION OF THE WORLD GOD'S INVISIBLE QUALITIES — HIS ETERNAL POWER AND DIVINE NATURE — HAVE BEEN CLEARLY SEEN, BEING UNDERSTOOD FROM WHAT HAS BEEN MADE, SO THAT MEN ARE WITHOUT EXCUSE: "A simple consideration of the activities in which the power of the universe is engaged provides satisfactory witness of the working of God; for we are led to contemplate the wide range of ordered operations, each directed to its own end, and duly controlled within that end. We observe, in spite of human ignorance in so many details, how operations coordinate, and represent one magnificent harmony of purpose for beneficent ends. Every example of design would be pertinent. We shall content ourselves with citing just one obvious case which all can observe and admire. We refer to a common flowering plant. It usually begins from a seed planted in the ground. This sends out roots growing downwards and a shoot growing upwards into the air. From the shoot come leaves and flowers, and these flowers comprise a fascinating combination of contrivances for the production of fertile seeds, with which not only the earth with its supply of nourishment through the roots is associated, but also the sun and rain and air and insects play their part in so marvelous and admirable a manner as to compel an acknowledgment of the working of God. Wisdom must recognize in these ordained processes which produce and preserve each species the compelling evidence of eternal power infallibly guided by God Himself. Eternal power and Godhead are thus seen from things that are made" (W.W., Christadelphian 113:424,425).
"Tell a man that man's most intricate computer 'just happened' by a heap of nuts and bolts falling into a pile yesterday, and he'll say you are mad; and he will be right. Tell a man that a worm's brain (which is infinitely more intricate and wonderful than man's most advanced computer) 'just happened' by a few bits of nothing falling together one hundred billion years or so ago, and he'll say you are an educated modern scientist; and he will be right again. Tell him that, if he can believe that, he is 'safely' over the hump out of rationality and reality into evolutionary fantasy and superstition… 'His eternal power and divinity are clearly seen from the Creation of the world, by the things that are made, so that they are WITHOUT EXCUSE.' That's God's viewpoint, and it's preeminently reasonable" (G.V. Growcott).
See Study, Unknown God.
FOR ALTHOUGH THEY KNEW GOD, THEY NEITHER GLORIFIED HIM AS GOD NOR GAVE THANKS TO HIM: "Thanks" is Greek "charis", that which causes joy. Not only had men refused to glorify Yahweh, having had a knowledge of Him, but they were not even thankful for the fact that He had provided a way of approach to Him.
It is extraordinary to recognize, as here, that the vilest of sins and lifestyles (as described, e.g., in vv 23 onward) may begin, quite simply, with being unthankful. For if we are unthankful for what God has blessed us with, then — in less time than we can imagine — we may be completely "in the gutter", having abandoned God, and having been abandoned by Him altogether (v 28)! And it will all have started with the "littlest thing".
BUT THEIR THINKING BECAME FUTILE: Compare the men of Noah's day (Gen 6:5; 8:21). The suggestion is that mythology and idolatry grew out of man's insistent need to recognize some power in the universe greater than himself, coupled with his refusal to give God the place of supremacy. He had to make a substitution. It is highly suggestive that the verb "to become futile" yields a noun form that was used for idols (Acts 14:15). Idols are unreal and unprofitable, and their service can only lead to futility and further estrangement from the true and living God. Compare Daniel's rebuke of Belshazzar (Dan 5:23).
AND THEIR FOOLISH HEARTS WERE DARKENED: Compare Psa 14:1. Darkness is the absence of light, and can only be remedied by an application of light (cp John 1:5, 9; 8:12; 12:36, 46).
ALTHOUGH THEY CLAIMED TO BE WISE, THEY BECAME FOOLS: The folly of the pagans, or idolaters, leads them first to proclaim their own wisdom. Then, in the fatal clutches of that "wisdom" which they suppose they possess, they commit the sin described in v 23.
AND EXCHANGED THE GLORY OF THE IMMORTAL GOD FOR IMAGES MADE TO LOOK LIKE MORTAL MAN AND BIRDS AND ANIMALS AND REPTILES: Man is constitutionally a worshiper. If he gives up God, then he will take something else. Paul shows the folly of this (Acts 17:29-31). Note the degrading order of objects worshiped: from man, the highest, to reptiles, the lowest. And so mankind stooped so low that eventually "God gave them over" (v 24).
The use of language like "exchanged" here is particularly suited to Jews, contrasting what they were ("wise", v 22, and knowing something of the "glory" of God) with what they have become ("fools", v 22; who "exchanged" the reality for "images").
This abandonment of God in favor of inferior objects of worship is traced in a descending scale. "Mortal man" is the first substitution. The Creator is forsaken in preference for the creature. Scripture shows us the deification of man in the case of Nebuchadnezzar. The colossus that appeared in his dream was interpreted by Daniel as pointing to the king himself so far as the head of gold was concerned (Dan 2:38). Wasting no time, the monarch erected an immense statue of gold and compelled his subjects to prostrate themselves before it (Dan 3:1). In Paul's day the cult of Caesar had spread throughout the empire. Before long, Caesar and Christ would be competing for the homage of society. In modern times the western world has outgrown crass idolatry, but humanism has subtly injected the worship of man without the trappings. God is quietly ruled out and man is placed on the throne.
The next stage is worship of the animal kingdom. Verse 23 owes its wording largely to Psa 106:19,20. The immediate context refers to the sin of Israel in making a calf at Horeb and bowing down to this molten image. Paul makes one change in the text of the psalm, which reads: "They exchanged their Glory for an image of a bull, which eats grass" (v 20). To the psalmist God is the glory of the Israelites. Paul seems to make the glory of God His character and purpose, in contrast to any attempt to express His excellence in physical terms. God's majesty may well be included here. Whereas Paul is dealing with a characteristic sin of paganism, he resorts to Old Testament history for an illustration. God did not and could not condone idolatry in the people He had chosen. His judgment fell heavily when there was no repentance, even to the point of Israel's desolation and banishment from the land He had given them.
According to the prophetic word, the worship of man and beast will merge during the Last Days: "If anyone has insight, let him calculate the number of the beast, for it is man's number" (Rev 13:18).
THEREFORE GOD GAVE THEM OVER IN THE SINFUL DESIRES OF THEIR HEARTS: This becomes a refrain (vv. 24, 26, 28). For a nuance of the term, see 1 Cor 5:5; 1 Tim 1:20. The same expression is used of God's judgment on Israel for idolatry (Acts 7:42). It may also be, in the first instance, an echo of Psa 81:12, describing Israel: "So I gave them over to their stubborn hearts to follow their own devices."
In our passage the reference is principally to Gentiles (Israel was largely purged of this sin by means of the captivity in Babylon). We are not told how this giving over was implemented, but most likely we are to think of it in negative terms — i.e., that God simply took His hands off and let their willful rejection of Him produce its ugly results in human life. There is no suggestion here of direct intervention such as was granted to Israel by sending prophets to plead with God's people concerning their unfaithfulness.
TO SEXUAL IMPURITY: "Uncleanness" in KJV: Greek "akatharsia", a moral condition (Eph 4:18,19; 1 Thes 2:3). Not "simple" sexual immorality, but ritual immorality: a reference to cultic prostitution, as in Corinthian temple/brothels, and elsewhere in the Roman Empire. Also borrowed from the Canaanite peoples in Old Testament times. Why? Because it was part of the process by which "they exchanged the truth of God for a lie" — i.e., false gods (v 25)!
FOR THE DEGRADING OF THEIR BODIES WITH ONE ANOTHER: "Atimazo": disgrace, reproach, insult: cp Mark 12:4; Luke 20:11.
THEY EXCHANGED THE TRUTH OF GOD FOR A LIE: Better, "THE lie": a false religion, accepted in place of the worship of the true God.
AND WORSHIPED AND SERVED CREATED THINGS RATHER THAN THE CREATOR — WHO IS FOREVER PRAISED. AMEN: To substitute the worship of a creature for the Creator is the height of perversity and folly, meriting the retribution mentioned (cp 2 Tim 3:4). Today's worldly pleasures are a parallel, as they are designed to serve the creature — hence the term "creature comforts"!
BECAUSE OF THIS, GOD GAVE THEM OVER TO SHAMEFUL LUSTS. EVEN THEIR WOMEN EXCHANGED NATURAL RELATIONS FOR UNNATURAL ONES: For vv 26,27, see the Study, Homosexuality.
IN THE SAME WAY THE MEN ALSO ABANDONED NATURAL RELATIONS WITH WOMEN AND WERE INFLAMED WITH LUST FOR ONE ANOTHER. MEN COMMITTED INDECENT ACTS WITH OTHER MEN, AND RECEIVED IN THEMSELVES THE DUE PENALTY FOR THEIR PERVERSION: "Indecent" ("unseemly": KJV) is the Greek "aschemosune" (cp 1 Cor 7:36; 12:23; 13:5; Rev 16:15). The "a" signifying "not", this becomes the total negation of "euschemonos" — which denotes "graceful", or "in a seemly or pleasant manner". "Euschemonos" literally means "good [eu] form [schema]", and therefore "aschemosune" means "bad form". The word for "good form" occurs in Rom 13:13 ("decently" in NIV, "honestly" in KJV), where it stands in contrast to the shameful Gentile social life of "orgies and drunkenness… immorality and debauchery… dissension and jealousy".
FURTHERMORE, SINCE THEY DID NOT THINK IT WORTHWHILE TO RETAIN THE KNOWLEDGE OF GOD, HE GAVE THEM OVER TO A DEPRAVED MIND: "The margin defines a 'reprobate mind' [KJV: 'depraved mind' in NIV] as a 'mind void of judgment', and therefore unable to distinguish between good and evil. Those whom Paul describes as being given over to 'vile affections' were also given over 'to do those things which are not convenient' — the kind of conduct shown by men who condemn others while doing the same thing themselves, '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' (v 32)" (A.H. Nicholls).
In the KJV, the word "adokimos" is translated "reprobate" (Rom 1:28; 2 Cor 13:5-7; 2 Tim 3:8; Titus 1:16), "castaway" ( 1 Cor 9:27), and "rejected" (Heb 6:8). It is used to describe a counterfeit coin, deficient as to weight or quality of metal. It is also used, figuratively, to describe a cowardly soldier who fails the test of battle; a candidate rejected for office; and a stone rejected by the builders. In each case, that which is "reprobate" has promised something by its outward appearance which it cannot deliver! It has, perhaps, a "name to live", but it is dead — like clouds that promise rain, but give none; like stars in the heavens that appear fixed, but prove to be "wandering stars", or meteors.
The question might be asked: "What must a person do so that God will 'give him over to a depraved mind?' "
The answer is: God turns us over to a "depraved mind" because, step by step, we have sinned our way into such a state of mind. He does not judge us by giving us a depraved mind. No, we "judge" ourselves daily, through our actions or inactions, and one day we find ourselves with such a mind, hardened toward sin and against righteousness. How does God give us over to such a mind? By putting in place the laws of human nature, and letting them take their course in our lives — that's all.
None of us knows exactly where the point is that we cross over into the territory of depravity. If we knew that for ourselves, then we might be tempted to go much further down the "slipper slope" of sin than we should — because we would trust ourselves to stop just short of the point of no return and then retrace our steps to God.
That's the problem with sin: "The heart [which is of course a 'sinful' heart of flesh] is deceitful" (Jer 17:9). Sin committed has a searing or cauterizing effect on the mind, or heart. One sin makes the second such sin easier, and the second sin makes the third easier. That's the slippery slope. Somewhere out there on the slope there is the point where we — you or I — can no longer climb back to where we belong. Why take the chance, by inching just a little bit, and then a little bit more, down that slope?
So, for ourselves, we should always stop as soon as we know we are doing wrong. When we are actually on the slippery slope, we don't know if our point of no return is a foot away or a mile away. Even when we do pass that point, we will never know — because by that time our consciences will have been seared beyond the ability to recognize it.
On the other hand, we should never stop trying to recover others who seem to be on that slope, no matter how far away they seem to have gone. This is because we never know if they have actually passed their point of no return — only God can know such a thing. Our business is to try to reclaim them, no matter how far they seem to have gone away. If they have indeed developed a "depraved mind" no longer capable of repentance and change, it still does not hurt us to try to bring them back.
TO DO WHAT OUGHT NOT TO BE DONE: What is "not fitting" (RSV), or "not becoming" (Rotherham). The KJV's "which are not convenient" misses the point: This verse is not discussing what is convenient and what is not convenient — it is discussing what is right and what is wrong!
THEY HAVE BECOME FILLED WITH EVERY KIND OF WICKEDNESS, EVIL…: Scholars have found it difficult to detect any satisfactory classification in the long list of offenses included here, which only confirms the fact that sin is irrational in itself and disorderly in its effects.
In fact, there are 22 kinds of wickedness — the same as the letters in the Hebrew alphabet! Sins "from A to Z"!
GREED: "Pleonexia": a desire for more. It can be either a desire for good or evil. Here, of course, it is evil. In 1 Cor 12:31, it is that which is good. Associated with wickedness in Mark 7:22; and compared with idolatry in Col 3:5.
DEPRAVITY: "Maliciousness" (KJV): "kakia", a comprehensive term for all evil, especially immorality (cp 1 Pet 2:1), the vicious disposition and desires, rather than the active exercise of them.
THEY ARE FULL OF ENVY: "Phthonos", jealousy: cp Matt 27:18. This vice is one of the "works of the flesh" which are opposed to the "fruit of the Spirit" in Gal 5:19-24 ("envy" in v 21).
MURDER: "Phonos".
STRIFE: "Eris" = debate, rivalry, contention.
DECEIT: "Dolos".
MALICE: "Kakoetheia".
THEY ARE GOSSIPS: "Psithristes": liars, secret slanderers.
SLANDERERS, GOD-HATERS, INSOLENT, ARROGANT AND BOASTFUL; THEY INVENT WAYS OF DOING EVIL; THEY DISOBEY THEIR PARENTS: "Slanderers" is the Greek "katalalos", signifying open slanderers (cp "whisperers" in KJV, v 29).
THEY ARE SENSELESS, FAITHLESS, HEARTLESS, RUTHLESS: "Vice lists" like vv 28-32 can be found elsewhere in the New Testament in Matt 15:19; Gal 5:1-21; 1 Tim 1:9,10; and 1 Pet 4:3.
ALTHOUGH THEY KNOW GOD'S RIGHTEOUS DECREE THAT THOSE WHO DO SUCH THINGS DESERVE DEATH, THEY NOT ONLY CONTINUE TO DO THESE VERY THINGS BUT ALSO APPROVE OF THOSE WHO PRACTICE THEM: To deliberately pursue a wrong course is bad, but to find delight in others doing the same things is the ultimate in moral corruption.