1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
The epistle of the Apostle Paul unto the Romans was probably written c. 57 A.D., somewhere in the middle of his ministry. The main evidence for that date is the long list of Christians known to Paul in Rome even though he had not yet been there (v13-15). The book was apparently composed in Corinth (Rom 16:23) just before the Asian churches sent a collection of money to the saints in Jerusalem (Rom 15:25-26). It is unknown if this was the same collection mentioned in the Corinthian letters.
One reason Paul wrote to the Christians in Rome was to prepare the way for a future visit, for his missionary eyes were ever looking for new territory, beyond Rome even, to Spain (Rom 15:22-24) and maybe England. Many of his converts were now living in Rome and the churches were growing rapidly. These were house churches (Rom 16:5), for this epistle was written before the time that church meeting houses were built. Paul wrote to all that be in Rome (v7) – congregations of varied mixtures of Jews and Gentiles. The details of how the Gospel came to the city is unknown, but many Christians in Rome had been either converted by Paul or greatly influenced by him. Some think that Aquila and Priscilla were citizens of Rome that were influential in evangelizing that city (Acts 18:2; Rom 16:3).
The subject of the book of Romans is to preach the ages-old plan of God in the salvation of both Jews and Gentiles by the power of Jesus Christ. The pre-dominant Protestant idea, however, is that this epistle is a theological dissertation on personal salvation – the Gospel of Paul it is often called. The objective reader will recognize that topic title, while superficially correct, severely misses the deeper intent of the written material. At the time of this writing, the churches of Christ had a sizable Jewish constituency – probably more than half – for until the dramatic vision of Peter and Cornelius (Acts 10), there were no Gentiles at all in the new Kingdom. Unfortunately, many Jews were unwilling to fellowship as equals with Gentile Christians, and frequent conflicts and schisms arose between the two groups. This tension was made more acute, perhaps, by the fact that instead of one large church body there were many small house churches. The Apostle would need to present his message wisely and carefully so that these would be of the same mind one toward another (Rom 12:16), receiving each one the other in the Lord (Rom 15:7).
Thus, with this letter the Apostle Paul attempts to persuade the Jews that entrance into the Kingdom of God is found only by fully trusting in the risen Messiah, and he shows that God had always planned to include the Gentiles in the Kingdom. By many intricate comparisons between the Old and New Covenants the Apostle proves this point, as also his careful dissertation on both the Jew and Gentile’s failure to find the heart of God’s will. The eternal purpose of God for this New Kingdom was for Jews and Gentiles to live together and serve the God of Heaven as one people (Rom 10:12), one nation (1Pet 2:9), one blood (Acts 17:26).
It becomes immediately clear to the objective reader that large portions of the letter to the Romans was written to birth Jews. The Apostle refers again and again to the Law, to father Abraham, to circumcision, to God’s choice of the Jewish nation; in short, to them that know the Law (Rom 7:1). Then he shows the futility of resting on those historical truths in order to enter the new Kingdom of Christ. The sincere, seeking student of the book of Romans must remember this primary audience and purpose or he will fail to grasp the full and correct meanings of many individual verses and phrases. It is safe to say that the book of Romans has been greatly misunderstood by many Christian scholars because they have not respected that important rule of reading a document within its general theme and topic. Many end up on a completely different field from the Apostle’s intentions, and have inferred deeply erroneous thoughts concerning the character of God.
In evangelical Protestantism, the Pauline epistles to the Romans and the Galatians are, by far, the most important books of the Bible. In fact, Protestant theology is formed virtually entire from the epistle of Romans and the Gospel of John. Luther called Romans, “the chief part of the New Testament and the purest Gospel,” and in his lengthy preface he doesn’t even mention Paul’s prominent arguments to the Jews. “John’s Gospel is the one, tender, true chief Gospel,” he said, “far, far to be preferred to the other three and placed high above them.” To Luther, the book of James was “an epistle of straw…for it has nothing of the nature of the Gospel about it.” He also rejected the book of Hebrews as an apostolic epistle, saying it was a later composition mixed with “wood, straw and hay.” Such arrogant and vainglorious ranking of the Holy Scriptures cannot be allowed to enter the minds of true Kingdom-seekers. We do not decide which Scriptures are gold and which are straw, nor do we elevate certain books to heights of honor while relishing others to the trash bin. Our place is to hear the Word of God, for the whole is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness (2Tim 3:16).
The book of Romans is indeed an important and deeply formative book on salvation, justification and righteousness. Yet, in spite of many Protestant theologian’s affirmations, its teachings on those subjects match the teachings we find in the books of Peter, James and the other apostles. As with many deep topics, there are multiple facets that must be understood before defining the full jewel of truth. Unfortunately, many scholars arrive at the first facet, and are so overcome that it becomes the whole Truth. This is especially true in defining the Biblical concepts of Faith and Love, which Protestant theology has defined far too modestly and narrowly. Many affirm that Faith is nothing more than simply believing. How fatally quaint! A full reading of Scripture shows that true, saving Faith is Hearing, Believing, Accepting, Doing and Persevering. Only then is it biblical Faith that saves (see note Mat 14:31). The same is true for Christian Love (see notes in 1Cor 13). The Anabaptist view of Faith and Love must be based upon the whole Word of Truth, not just selected portions of certain books.
Separated unto the Gospel. The verb is especially descriptive of the Apostle Paul. See Acts 9:15; Gal 1:15; Acts 13:2.
In the first verse, Paul introduces himself. He does not brag, but neither does he refrain from his calling and stature in doing the work of Christ. Yet, he is a servant, and a servant always does the bidding and will of his master. He was called to be an Apostle. Followers of John Calvin’s theology say this is an irresistible call, but that is an impossible definition which does not concord with Paul’s own conversion. For when the light from heaven shown about him and the Voice spoke, Paul came to know the first facet of faith, which is Hearing. He was immediately forced upon the horns of a great dilemma: to believe and accept this Truth, or to reject it. An irresistible call this was not! And it was no simple decision for Saul of Tarsus, a pure Hebrew of the Hebrews who had from boyhood followed with fervent diligence the religion of his fathers. But with not a shadow of wavering, Saul believed and obeyed the call of God and became a Christ-follower. Yes, Paul was a chosen vessel to take the name of Christ unto the Gentiles (Acts 9:15), but he could have refused that call. And God would have chosen another to do it. The plans of God cannot be thwarted by the refusal of men; even in the days of decadent Jezebel there were 7000 men who had not bowed the knee to Baal. Remember too how Mordecai told Esther that if she refused to intercede before the King, that God would deliver the Jews by the hand of another (Esther 4:13-14).
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;
The gospel, or good news of salvation, was foretold by the prophets of old, although they apparently did not understand all that the Spirit was moving them to write (1Pet 1:10-11; Dan 12:9). Neither did the Jews of Jesus’ day understand the many promises of the Messiah and His new Kingdom scattered throughout the Old Testament (see Micah 7:19-20, Isa 9:6, Eze 34:23, 2Sam 7:12, Deut 18:15, and Gen 49:10). As we said earlier, this new Gospel unto both Jews and Gentiles forms the heart of Paul’s epistle to the Romans. A simple sketch follows:
- 1:1-17………..Introduction. The long-promised Messiah has come bringing salvation to the Jew first and also to the Greek.
- 1:18-2:2…….The sinfulness of all men, Jew and Gentile, is proven by history and divine revelation, bringing the wrath of God upon all ungodliness
- 2:28-3:28…..The Law of Moses was not designed to justify Man. Instead, it shows man’s failure to love God. The Law of Faith is able to fully justify Man.
- 3:29-4:25….Abraham was blessed without keeping the Law and has become the father of the Faithful, Jew or Gentile, for his faith in God.
- 5:1-19……….Christ’s death gave God reason to extend special mercy. In the New Covenant of Grace, God takes away a man’s sin.
- 5:20-6:23….The Covenant of Grace: servants of Christ and righteousness.
- 7:1-12……….Jews and Greeks in the Gospel Age have been freed from the Mosaic Law to serve Christ in the Law of Faith.
- 7:13-25……..The great limitation of the Mosaic Law is fulfilled in Jesus Christ.
- 8:1-13………..Life in the Spirit means denying the desires of the Flesh.
- 8:14-39………The sons of God through Christ are sure and certain heirs of all things with Him.
- 9:1-33…………Where does this leave the Jews, God’s chosen people of the Old Covenant?
- 10:1-21………The real hope of physical Israel is to turn to Jesus the Messiah.
- 11:1-36………In the Covenant of Grace, both Jews and Greeks are as one olive tree in the Lord.
- 12-13…………The life-model for all members of the churches of Christ is to live humbly, in love and respect before God and man.
- 14:1-15:4…..The church must recognize differences of conscience in the body, neither judging nor giving cause to be judged on personal convictions.
- 15:5-21………The theme of the epistle repeated in summary – the Kingdom of Christ has come to Jews and Gentiles alike; so accept one another.
- 15:22-33…….Paul communicates his present plans and hope for even more evangelistic activities.
- 16:1-24………Commendations and salutations to the church at Rome.
- 16:25-27…….Benediction.
4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
Christ was shown to be the all-powerful, all-holy Son of God when He rose again from the dead. Alternatively, the spirit of holiness may refer to the Holy Spirit, who with the Father assisted Jesus as He declared by deed and word that He was the Messiah sent by God to be the savior of the world. The grammar is distinct and accurate to the Deity of Christ, for He was made of the seed of David, but declared to be the Son of God. He was already God before He came to this earth, and then He was made, or became to be, of the seed of David.
5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
Although Paul uses the third person, he is speaking primarily of himself in this verse. He had personally received grace and apostleship. Nevertheless, all nations are called to obedience to the faith (Rom 16:26). This is Faith in the full sense of the word. It is the way of salvation, the New Covenant in fulness.
6 Among whom are ye also the called of Jesus Christ:
The called of Jesus Christ. Or, the Church of Jesus Christ, for in the New Testament, the called is a term for the saints of Kingdom. The church (ek-klesia) are those “called out.” See my notes on Mat 22:14; 1Cor 1:2; 1Pet 1:2. The same word is found in verses 1 and 7. The adjective form (kletos) is not as common (but see also Jude 1:1; Rom 8:28; 1Cor 1:24) as the verb (kaleo) and noun forms (klesis). All three can refer to the living saints (Rom 9:24; 1Pet 2:9; 1Cor 1:9; Eph 1:18; Php 3:14; Heb 3:1), although it is not the exclusive meaning of the Greek word. For instance, Paul was called to be an apostle (verse 1); we are called to be saints (hagios). The word is also translated holy.
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.
A blessing of grace and peace to the church is a mark of Paul’s letters. Sometimes it is found at the beginning of the epistle, sometimes at the end. Adam Clarke has listed twelve bible meanings for the word “grace” (charis) in his note at this place! It seems, however, that a common thread is found in each of his lengthy definitions, and that is “active benevolence.” In the KJV, the word charis is translated “acceptable, benefit, favor, gift, grace, gracious, joy, liberality, pleasure, thank(s).” It is not exclusively a divine action, but is also used of humans (ex. Col 4:6). See my note in John 1:16.
The church in Rome was known for being saints of faith throught the churches of Christ (Rom 16:19). In this verse, as also in verses 5 and 12, the term faith is used in its full, salvation sense. It is not just believing in Christ, but also living in Him and persevering in Him. Allusion is made to these steps of faith in verse 17, the righteousness of God is revealed from faith to faith. See my note on faith in Mat 14:31.
The Greek word for faith is pistis (noun form) or pisteuo (verb form) and together they occur about 60 times in the book of Romans. By way of comparison, the two letters to the Corinthians together contain about 20 usages of these two words. While pistis and pisteuo are simply noun and verb forms of the same word, in the New Testament pisteuo is typically translated “believe” and pistis is translated “faith.” Perhaps that contributed to the rise of the false idea that Faith in the Scriptures simply means Believing, in spite of the fact that everyone recognizes that the word Faith is also used synonymously for one’s mode of conduct and creed. For example, we might say, “the Catholic faith,” or “the Christian faith,” or “the Islamic faith.” So the word is used in verse 8.
Grace and Faith are terms with deep soteriological meanings, and it is not surprising that they are frequently found in the book of Romans (back-to-back in these introductory verses 7-8). The word “grace” however, is proportionately found in the epistles of Romans and Corinthians (about 20 times in each).
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.
This is Paul’s standard way of affirming that what he is about to say is true (see also Rom 9:1; 2Tim 1:3; 2Cor 1:23; Php 1:8; 1Thes 2:5). Calling God as witness to the truthfulness of one’s speech is not swearing by oath.
In the Scriptures, the spirit (pneuma) is often used in the sense of “life.” God breathed into Adam the breath (pneuma) of life. Paul served God in life. Alternatively, this refers to one of the three parts of Man (body, soul, spirit). See John 4:23-24.
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.
Paul had long desired to go to Rome, but in caring for the other churches he was unable to find time to go (Acts 19:21). This personal desire was later confirmed by the Lord when, under heavy threat against his life in Jerusalem, Paul received this message in the night, Be of good cheer, Paul: for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome (Acts 23:11).
Paul was understandably anxious for the churches at Rome, concerned for their spiritual well-being and eager to share his own encouragement and inspired testimony of God. If he could not go, he would write them a letter. That is why we have this epistle. And by it, many other Gentiles have received the same fruit as did the Romans; so works the Holy Spirit for the good of the Church of Christ, age without end. Although it may have been on a later occasion, Paul was sent to Rome in chains to appear before Caesar. There he dictated his last letters under house arrest, where he was saddened to behold many forsaking him and leaving the faith (see 2Tim 1:15 and 2Tim 4:9-16). Sometime thereafter he was taken to the executioners, who cut off his head.
That I may impart unto you some spiritual gift (charisma). Some have inferred that Paul meant to give them a particular “gift of the Spirit,” such as a tongue, miracle or sign. Yet in his grand treatise of charisma in the first epistle to the Corinthians, Paul downplays these often vain displays in favor of preaching/prophesying. In fact, he would rather be allowed to speak only FIVE WORDS with his mind than TEN THOUSAND WORDS in a tongue (1Cor 14:19). The real charisma that Paul desired to impart was to more fully establish them and to be mutually encouraged/comforted with them. The foremost gift for that purpose is prophesy (1Cor 14:1-3).
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.
Paul labored for Christ as if he were repaying a huge debt, and in effect he was, for salvation indebted him to God (Rom 8:12). He had been ordained a preacher, teacher and Apostle to the Gentiles (1Tim 2:7), and that was his God-given work. It was necessary that he preach the Gospel to them (1Cor 9:16).
By saying Greeks and Barbarians, Paul probably refers to the Gentile world in general, for that was his subject at the end of verse 13. The Greeks would be those Gentiles who had converted to Christianity, and the Barbarians would be the unconverted Gentiles (Col 3:11). The Jews are in a different group, which he names in verse 16. See 1Cor 9:19-22.
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.
The word ashamed is found in several striking texts that color Paul’s intention here. Jesus said, Whosoever therefore shall be ashamed of Me and of My words in this adulterous and sinful generation; of him also shall the Son of man be ashamed when He cometh in the glory of his Father with the holy angels (Mark 8:38). And concerning the men of faith, God is not ashamed to be called their God (Heb 11:16). See also 2Tim 1:12; Rom 6:21; Heb 2:11.
Some Christian beliefs are incredible, and are cause for scoffing by unbelievers. Resurrection from the dead? (see Acts 17:32). Deny one’s rights and wishes in favor of taking up a rough cross? (see 1Cor 1:18). Humble oneself and exalt others? (Php 2:3). Count it an honor to suffer mocking and ridicule? (Mat 5:11). The apostle Paul was not ashamed to embrace ALL of Christ’s doctrine. He was willing to be thought a fool for the sake of Christ (1Cor 4:10).
Today, in societies where Christianity is popular, being ashamed of the Gospel and of Christ’s words is more critical than ever, for many purported evangelists distort the truth and teach erroneous doctrines. The true follower of Christ will not be ashamed of His teaching, no matter the scorn and numbers of Christians aligned against him! A sobering example of not respecting the Word of the Lord is the prophet of God in 1Kings 13, who listened to the persuasive words of another prophet who turned out to be deceiving him.
17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
The meaning of faith to faith is not clear. God’s goodness is revealed by the passing of faith from one generation to the next? By the growing levels of maturity and experience in a person of faith? By the faith of Jews and also Greeks? I believe the second option is most likely, as it contributes to the rest of the verse: the just shall live by faith. This quote is from Hab 2:4, which appears also in Gal 3:11 and Heb 10:38.
The Apostle seems to purposely present a contrasting couplet in verses 17 and 18. The righteousness of God is revealed unto the just of the earth, but the wrath of God is revealed unto the unrighteous of the earth. God’s goodness is simply waiting to be favored upon faithful people. He designed the plan of salvation with Faith as being the key that will open the door into heaven. It is paramount then, that we diligently seek to correctly and fully understand that Faith of the Scriptures (see note v8).
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
The wrath of God against sin and sinners is a strong, recurring theme in this book (see Rom 2:5; 2:8; 3:5; 4:15; 5:9; 9:22; 12:19). It should be a sobering thought to every person, for the end-time judgment will be swift and sure (2Thes 1:8; Heb 10:26-27; Rev 14:10). God’s wrath is not wild anger, but righteous and just indignation at seeing disobedience, deception and injustice. The same Greek word is used in Mark 3:5. The sinner must remember this always, that it is a fearful thing to fall into the hands of the living God (Heb 10:31). So fearful that at the end of the world, sinners will run to the huge rocks of the mountains and plead for them to fall and crush them, as if they might be hidden from the wrath of the Lamb (Rev 6:15-17). The scales of Truth and Justice are entirely upon the side of Almighty God, so the rebellious and deceived have absolutely no recourse to help of any kind. They will stand speechless before the Throne on that day (Mat 22:12).
These are men who hold the truth in unrighteousness, and that suggests two things. First is rebellion, for while they know the truth, they disregard it and live wickedly. Second is high deception, using the truth for their own means and ends, manipulating and mal-using it. Some versions translate, “who hinder the truth.” That may be correct, but it does not change the fact that these men also know the truth (see esp. v32).
On the other hand, the death of the Son has allowed the Father’s mercy and forgiveness to flow out upon the called (v6). Because of Christ, the wrath of God against them has been turned away (Is 12:1; Hos 14:4). Those who fall upon this Stone to petition for mercy and grace must humble themselves in true faith and holiness; and woe unto the one who does not, for this same Stone shall grind him to powder (Mat 21:44).
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:
Every man has within him the full ability and open capacity to seek and know God, for He has created them so. At the beginning, God programmed within the human mind the instinctive knowledge that a Supreme Creator exists, that there is a new life after physical death, and that God has ordained an absolute moral law for humans to obey. This intrinsic feature of Man is often increasingly supressed and muted in the lives of the wicked. As their vain imaginations increase, their consciences become dulled to wickedness until they reach the point of being reprobates, uncaring and unmoved by cruelty, violence and sin.
While God is invisible, He can be clearly seen by the human mind in contemplation of the marvels He has created. We can know Him and grasp the kind of God that He is by studying the work of His hands in designing and creating this universe. His character, His nature, His power – all of them are revealed through His Creation. This is true Science! The study of the natural world as it reveals the Creator.
Some non-Christian scientists have come to believe in God through their study of the universe, but in the last few centuries that has increasingly become the exception. A major reason many “educated” people do not believe in God is that the “intellectual community” has successfully taught this lie: Science and Faith are incompatible. You must choose one or the other. Many young students think they must leave Faith at the door when they enter the Science classroom. Secular, contemporary scientists impose the faulty premise that no external forces exist and that all effects have natural causes. They are stunned when, after eight years of indoctrination in atheistic theory, many students re-choose Faith! Why? Again, we are intrinsically wired with semi-knowledge of Deity and Eternity; almost unconsciously we are swayed by the big picture: I exist, the universe exists: the mind shouts, “there must be a Creator.” The two options are irreducibly simple, either the world created itself out of nothing (entirely incredible and impossible according to the laws of science) or God created it out of nothing (a logical, scientific possibility).
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,
The society of Paul’s day is not so different from today’s secular societies. The Greeks in general acknowledged the supernatural and believed there were many gods who were constantly manipulating the events of man and history. True atheists were few and contrary to common sense. Today, many people acknowledge the supernatural and they too believe in many gods and religions – aliens, shadow powers, ufos, supernatural abductions!
The basic reason for Mankind’s fall into reprobation begins with the step noted in this verse: although they knew God, they glorified Him not as God. Deep in their heart and mind, they know there is a God, but do nothing about it. They knowingly choose to ignore Him and invent their own vain imaginations (see Gen 6:5). Their minds revolve in a philosophy of Self and humanism, where the pursuit of pleasure and worldly wisdom is the highest gain. Thinking themselves to be wiser than all previous generations, they becoming increasingly unthankful, vain and foolish. This is the road of ungodliness! See 1Cor 3:19.
The word imaginations comes from the Greek dialogismos. It is also translated reasonings, thoughts, disputings, doubts (or, speculations). See Luke 5:22; Rom 14:1; Php 2:14; Luke 9:46.
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.
From a very early time, Mankind has made himself idols and gods to worship in the place of the true Creator-God of heaven. The Greeks in particular mythologized human heroes to become their gods: Atlas, Hercules, Pandora, etc (see Acts 17:22-29). American Indians revered the eagle and buffalo, and even unto the present day the Chinese consider the dragon to be sacred and the Hindus honor cows and monkeys! Certainly Satan has provoked this abberation in man’s mind, but it demonstrates again that Mankind is pre-programmed with the conviction that there is a Supreme God. Satan’s intention, from the very beginning of time until the end, is to corrupt and distort all that God has created. If God designed something one way, Satan is determined to find a wicked alternate use for it.
His greatest achievement would be to forever change the glory of the uncorruptible God into an image made like to corruptible man, which is basically to make god to be a human, or humans to be gods.
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.
Rejecting the truth and ignoring God will lead to ever more darker lies and deeper sins. Indulging in a life of selfishly seeking pleasures is like feeding a pig that is never satisfied! He just grows bigger and more greedy, hungry and gross. Their vain imaginations lead to dishonour their own bodies between themselves, which is a reference to homosexuality. Paul says these type of people have changed the truth of God into a lie and serve the creature more than the Creator. They have put their own selfish desires ahead of reverence for God. Shockingly, there are homosexuals who claim to be Christians in spite of multiple direct condemnations of their aberrant actions in the Scriptures. Just in these verses we find the following discrediting descriptions of homosexuality: uncleanness, dishonor their own bodies, vile affections, against nature, unseemly. Sodom and Gomorrah were destroyed by God on account of their wicked homosexualities (Gen 19).
Why is homosexuality such a great wickedness? One reason is how directly contrary it is to God’s design. When He created the world, God made all in perfect fashion, order and design. It was very good (Gen 1:31). He carefully made man and woman according to His plan and He created them in His own image (Gen 1:27-28). The Devil works constantly to twist God’s good design upside down. The LBGTQ lifestyles are against God’s good order and plan for Mankind, it is rebellion, wickedness and selfishness. It is a greater evil than many sins because it is a way of life, instead of a single or series of sinful acts. Choosing to live as a LBGTQ changes the person, his mind in particular. His view of the world, of others, of God, of law and order, of society, everything is distorted, lawless and corrupted.
God gave them up to uncleanness…lusts…dishonor. The Greek word will be repeated in verses 26 and 28 as the progression into sin deepens unto the grave state of having a reprobate mind. Each time the action is a result of man’s choice to reject God and follow the lusts of his own heart. As Man withdraws himself from God, so too God will withdraw Himself from Man. This agrees with the picture of the Devil being loosed for a little season at the end of the world (Rev 20:1-3). Satan’s power grows when Mankind refuses to acknowledge and serve God. Wherefore God also gave them up to uncleanness (v24), For this cause God gave them up unto vile affections (v26), And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind (v28). Instead of faith in the true God, they had faith in a lie (2Thes 2:11). They preferred this false faith to the true faith.
It is, perhaps, the Apostle’s intention to show the Gentile depravity by the terrible description of sins which close this chapter. For certainly the majority of the next chapter is directed, although with all due tact, to show the Jewish hypocrisy and rebellion against God. The two groups are found to be equally estranged from their Creator, equally guilty of sin and equally in need of salvation.
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;
These people know they are transgressing the laws of nature that God has ordained. And that makes them reject all thoughts of God. Many ungodly people become very angry when they see anything or anyone who reminds them of their moral responsibility before God. The present social and political climate in the United States demonstrates this, where any reference to moral law is cause for outrage and rabid reactions by the liberal, anti-God crowd. These people become increasingly wicked and irrational, and even turn upon each other in vicious verbal backstabbing and wrecking their own nation. A reprobate mind is one that has virtually no consciousness of sin anymore (1Tim 4:2). Such a person will kill, rape, torture and steal without sense of remorse.
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.
The first sin the Apostle described was homosexuality, but now he adds a long list of others, some extremely wicked, others seemingly less noteworthy. Gossip, boasting and disobedience to parents are included right along with murder, fornication and homosexuality. These are the sins that characterize those who do not follow the rules that God has ordained for mankind, and it makes them worthy of death. All men have become guilty before God by falling into these transgressions.
Unrighteousness (adikia) can mean doing evil of any sort, but it has a more specific meaning too, which is to act unfairly and outside of justice, as the steward in Jesus’ parable (Luke 16:8-9).
Fornication, wickedness. These are rhyming words in the Greek (porneia, poneria). The former typically refers to incestuous relationships and immoral activity before marriage (see note Mat 5:32). The latter is wicked, malicious plotting against others and sinful acts of depravity (Mat 22:18; Luke 11:39; 1Cor 5:8).
Covetousness, which is desiring to have what is not yours. This word (pleonexia) is often found in contexts referring to sexual sins, and adultery in particular (see Col 3:5; Eph 5:3; 2Pet 2:14). See also 2Pet 3:3; 2Cor 9:5.
Maliciousness (kakia) is to act wickedly against another with premeditated intent to deceive/harm (see Acts 8:32; Eph 4:31; Col 3:8; Tit 3:3; 1Pet 2:1).
Full of envy, murder. A second set of rhyming words (phthonou, phonou). Envy and covetousness are partners in wickedness. Envy may deal more with the attitude, and covetousness with the action caused by the envious eye. See Mark 15:10; Gal 5:21; 1Tim 6:4.
Debate (eridos) refers to tense arguments, strife and contentions that are always accompanied by anger, lies, verbal attacks and slander (see 1Cor 3:3; Gal 5:20; Php 1:15; 1Tim 6:4; Tit 3:9).
Deceit (dolou). To trap or entice, wicked plotting (see Mark 14:1; John 1:47; 2Cor 12:16; Rev 14:5).
Malignity (kakoetheia) is formed from two words (kakos and ethos). Some versions read malice, but the literal meaning is rudeness, bad manners. As far as I am aware, this word does not appear elsewhere in the New Testament or Septuagint.
Whisperers (psithuristes). Those who slander by insinuations and disclosing “secrets,” a subtle gossiper (2Cor 12:20).
Backbiters (katalalous). The whisperer will slyly slander another, but the backbiter will openly slander and smear, although often behind his/her back (see verb form in James 4:11; 1Pet 2:1).
Haters of God (theostugeis). A common temptation among some individuals is to guard bitterness and anger at God for allowing bad things to happen to them or loved ones.
Despiteful (hubristes). Insulting, disdainful, cruel. Paul called himself an injurious (hubristes) person when he persecuted the church (1Tim 1:13), but in the Septuagint this word is often translated proud (see Job 40:11; Pro 15:25; Isa 16:6; Pro 16:19).
Proud (huperephanos). Those who think more of themselves than they ought to; the high and lifted up in pride. Isaiah 13:11 is an example of how this word is used in the Septuagint, where it is found more than 20 times.
Boasters (alazonas). A braggart, one who exaggerates himself and his successes, a liar (see 2Tim 3:2).
Inventors of evil things. Men who seek out new and more exciting ways to gratify the insatiable lusts of their wicked hearts. There is scarcely no limit to the wickedness that mankind can imagine, and it leads to increasing lows of shameful and aberrant acts (Eph 5:12).
Disobedient to parents. Rebellious, willfully disobedient children. This will be one of the marks of mankind at the end of the world too (2Tim 3:2).
Without understanding, covenantbreakers. Again these are rhyming words in the Greek (asunetous, asunthetous). The former means ignorant and foolish (see Rom 1:21; Mat 15:16; Rom 10:19), while the latter means exactly as translated. Study Jer 3:7-11, where the KJV word is treacherous, but transgressors in Ps 119:158; Neh 1:8; 13:27.
Without natural affection, implacable. A final set of rhymes (astorgous, aspondous), these are extreme character flaws that are named exactly in the same order in 2Tim 3:3. These are lacking the natural inclinations of affection, such as mother for her children. They are implacable, meaning in this context apparently, that they are not emotionally moved by any sort of appeal to truth and sincerity, they are virtually conscious-less.
Unmerciful (aneleemon). Which goes hand in hand with the previous detail. They are callous to the pitiful cry of others, unmoved by injustice, uncaring and without feeling.
These descriptions bridge the full spectrum of sinful carnality, sins of the spirit and sins of the flesh together. The maladies seem to increase; the last few at least, are at the very end of depravity. Men that are almost brute beasts. Yet they have not the animals’ excuse! These men know the judgment of God against such things is death, but they do them anyway. Even more, they take pleasure in getting others to do the same. Such is the grave warning for all men who are tended to take the path of wickedness and selfish pleasures. It will take you farther and farther away from God, deeper into unnatural desires and perversities of unspeakable shame.
Sin is disobeying the commandments of God, and a basic criterion that God uses for His commandments is this: At the beginning God created everything very good and perfectly designed for purpose and glory. Anything that corrupts or disrupts His design purposes is sin. This list corroborates that fact. Of course, the two great commandments dove-tails, for as Man lives according to love of God and his fellow man, he will recognize that to act contrary to the purposes that God has designed is not living according to this Love.