Romani 1:30 Commento

In this chapter we may observe, I. The preface and introduction to the whole epistle, to Rom 1:16. II. A description of the deplorable condition of the Gentile world, which begins the proof of the doctrine of justification by faith, here laid down at Rom 1:17. The first is according to the then usual formality of a letter, but intermixed with very excellent and savoury expressions.

This chapter contains the inscription of the epistle, and salutation, the preface to it, and the grand proposition of justification by faith, so much enlarged on afterwards; and that this could not be by the law of nature, and the works of it among the Gentiles, is demonstrated by a detail of their horrible wickedness, impiety, and unrighteousness. In the inscription an account is given of the author of the epistle, who is described in Rom 1:1 by his name Paul: by his relation to Christ, a servant of his; and by his office, an apostle, whose business and concern were with the Gospel; to which he was separated. This Gospel is commended from the author of it, who is God himself; and from the antiquity of it, Rom 1:2, being as ancient as the writings of the prophets; and from the subject of it, being the Lord Jesus Christ; who is described by his relation to God, his Son, by his dominion over the saints, their Lord, by both his natures, human and divine; his human nature, as being of the seed of David, his divine nature, being the Son of God, Rom 1:4, which is declared by the power he is possessed of, by the Spirit of holiness that is in him, by his resurrection from the dead, and by the apostles receiving from him grace to fit them for their office, and by the office itself: the end of which was to make some among all nations obedient to him, Rom 1:5, among whom were the saints at Rome, who were called by him, and after his name, Rom 1:6, which introduces the account of the persons to whom this epistle is written, who are described, Rom 1:7, by the place of their abode, Rome; by their interest in the love of God; and by the effect, fruit, and evidence of it, their effectual calling; and then follows the apostle's usual salutation, as in all his epistles, in which he wishes grace and peace for them, from God the Father, and from Christ. The preface begins Rom 1:8, in which are a thanksgiving to God, through Christ, for all the saints at Rome, particularly on account of their faith, for which they were everywhere so famous; an appeal to God, Rom 1:9, for the truth of his incessant prayers for them, and particularly, Rom 1:10, that this was a request he made, that if it was the will of God, he might have a speedy and prosperous journey to, them; an expression of strong affection to them, and of his great desire to see them, Rom 1:11, his end in which was partly for their sakes, to communicate spiritual things to them for their establishment, and partly for his own comfort, and the increase of the mutual faith of both, Rom 1:12, also a vindication of himself, Rom 1:13, showing, that it was not any fault of his, or any neglect of them by him, that he had not been with them as yet, but some things hindered him, in the execution of his purpose to come to them; to which he was moved, partly by the hope of having fruit among them, as among others, and partly through the obligation that lay upon him by virtue of his office, to preach the Gospel to all sorts of men, Rom 1:14, he expresses his willingness and readiness to preach the Gospel to them at Rome, as soon as an opportunity would offer, Rom 1:15, which was his work and office, what he delighted in, was closely attached to, and by no means ashamed of, Rom 1:16, partly because of the nature of it, it was the Gospel, good news and true: and partly because of the author and subject of it, Christ; as also because of the efficacy of it in the salvation of Jews and Gentiles; and likewise because of a principal doctrine revealed in it, Rom 1:17, the doctrine of justification by faith, in the righteousness of Christ, confirmed and illustrated by a passage out of Hab 2:4, and which he particularly mentions, because he intended to dwell upon it in this epistle: and in order to show that the Gentiles could not be justified in the sight of God by their obedience to the law, and the light of nature, he observes, that they were the objects of the wrath of God, Rom 1:18, and that very justly, because they sinned knowingly; they had some knowledge of the truth, but they would not profess it: and that they had such knowledge of it, he proves from the author of it, God, who showed it to them, Rom 1:19, and from the means of it, by which they must, and did arrive to some degree of it, namely, the works of creation, Rom 1:20. The apostle goes on to expose the ingratitude of them, the vanity of their minds, the pride and folly of their hearts, Rom 1:21, the gross idolatry they were guilty of, Rom 1:23, for which idolatry they were given up to their own hearts' lusts, to commit the foulest and most scandalous iniquities, even to commit sodomitical practices, and unnatural lusts, both men and women, Rom 1:24. And so far were they from having a righteousness to justify them before God, that they were titled with all unrighteousness; and a large list of the vilest sins, being committed by them, is given; and a catalogue of the worst of sinners, as among them, Rom 1:29. All which are aggravated by their knowledge of the will of God, through the light of nature, that these things were contrary to it, and were deserving of death; and yet they both did them, and were delighted with those that committed them also: the inference which he leaves to be deduced from hence, and which may easily be deduced, is, that therefore there can be no justification of such persons in the sight of God by their own works.

Backbiters,.... Who more publicly defamed the characters of their neighbours, and hurt their good name, credit and reputation, though behind their backs: haters of God; some read it, "hated of God"; as all workers of iniquity are; but rather this expresses their sin, that they were deniers of the being and providence of God, and showed themselves to be enemies to him by their evil works: despiteful; both by opprobrious words, and injurious actions: proud; of their natural knowledge, learning, eloquence and vain philosophy: boasters: of their parts, abilities, wisdom and works; all which they attributed to themselves, and to the sharpness of their wit, their sagacity and industry: inventors of evil things; of evil schemes of morality and philosophy, and of evil practices, as well as principles: disobedient to parents; which was acting contrary to the light of nature.

Wherefore, although there have been found: some among our colleagues, dearest brethren, who think that the godly discipline may be neglected, and who rashly hold communion with Basilides and Martialis, such a thing as this ought not to trouble our faith, since the Holy Spirit threatens such in the Psalms, saying, "But thou hatest instruction, and castedst my words behind thee: when thou sawest a thief, thou consentedst unto him, and hast been partaker with adulterers." He shows that they become sharers and partakers of other men's sins who are associated with the delinquents. And besides, Paul the apostle writes, and says the same thing: "Whisperers, backbiters, haters of God, injurious, proud, boasters of themselves, inventors of evil things, who, although they knew the judgment of God, did not understand that they which commit such things are worthy of death, not only they which commit those things, but they also which consent unto those who do these things." Since they, says he, who do such things are worthy of death, he makes manifest and proves that not only they are worthy of death, and come into punishment who do evil things, but also those who consent unto those who do such things-who, while they are mingled in unlawful communion with the evil and sinners, and the unrepenting, are polluted by the contact of the guilty, and, being joined in the fault, are thus not separated in its penalty. For which reason we not only approve, but applaud, dearly beloved brethren, the religious solicitude of your integrity and faith, and exhort you as much as we can by our letters, not to mingle in sacrilegious communion with profane and polluted priests, but maintain the sound and sincere constancy of your faith with religious fear.

"Whisperers, backbiters, haters of God, despiteful," and classing things which to many seem indifferent among his charges, he further strengthens his accusation, going up to the stronghold of their wickednesses, and styles them "boasters." For even worse than sinning is it, even though sinning to be haughty-minded. Wherefore also he charges the Corinthians with it, saying, "Ye are puffed up." (1 Cor. v. 2.) For if in a good action he that puffs himself up loseth all, if any one do so among his sins, what vengeance is there of which he is not worthy, since such an one cannot repent any more? Next, he says, "inventors of evil things;" showing that they were not content with those already existing, but even invented others. And this again is like men that are full purposed and in earnest, not those that are hurried away and forced out of their course; and after mentioning the several kinds of maliciousness, and showing that here too they stood against nature itself (for he says, "disobedient to parents"), he then goes on to the root of the great pestilence, calling them,

Because these things were displeasing to God, Paul says that they were hateful to God, and because they are also displeasing to men, he adds that they are insolent, haughty, boastful and inventors of evil, not just followers of it. For, becoming true imitators of their father the devil, they invented the evil of idolatry, through which all the vices in the world originated, as well as the greatest perdition. For the devil, whom Scripture says was a sinner from the beginning, although he gloried in his tyrannical presumption, never dared go so far as to call himself God. For among other things he says to God: “All these things have been given to me,” not: “All these things are from me.” In the book of Job the devil asks for power to be given to him, and in the prophet Zechariah he thinks that he can contradict the priest but does not claim power for himself. For this reason the idolaters are even worse, because they proclaim the divinity not only of the elements but also of imaginary things.They were seized with such insolence that they did not even acknowledge their parents, who had given them birth! They rejoiced in their children but despised those by whom they had come into being.

The Scriptures link slander to idolatry by stipulating the same penalty for it—destruction. The haughty are those who want to be more than they are. The devil was like this, and so destroyed himself. For one who seeks to lord it over others will end up beneath them.

"Slanderers" — secret whisperers. "Backbiters" — obvious revilers. "God-haters" — haters of God, or hated by God. "Insolent, boastful, proud" — he ascends to the stronghold of evils. For if one who takes pride in a good deed destroys it by pride, how much more does he destroy it when he does evil? Such a person is incapable of repentance. Know, then, that haughtiness is contempt of God, while pride is contempt of people, from which insult is born; for he who despises people insults and tramples upon all. Pride by nature precedes insult; but to us the insult first becomes apparent, and only afterward does its mother — pride — become known. "Inventive in evil" — for they were not content with the evil done before; from which it is again evident that they sinned not out of impulse, but deliberately and of their own disposition. "Disobedient to parents" — against nature itself, he says, they rose up.

Then he mentions the covert wrongs that are perpetrated by words when he says whisperers, i.e., those who secretly whisper in men's ears to sow discord among them: curse the whisperer and deceiver, for he has destroyed many who were at peace (Eccl 28:15); detractors, i.e., persons who detract from another's reputation secretly, i.e., saying evil things about another without his knowing it: if a serpent bites before it is charmed, there is no advantage in a charmer (Eccl 10:11). But lest these sins be regarded as trivial, because they are committed only by words, he adds hateful to God; for they mainly attack something that God loves in men, namely, mutual love: this is my commandment, that you love one another (John 15:12); hence it is said: there are six things which the Lord hates, and a seventh is an abomination to him (Prov 6:16), namely, a person who sows discord among brothers. He adds contumelious, namely, those who insult another to his face: though I formerly blasphemed and persecuted and insulted him (1 Tim 1:13). Thus he mentioned three vices that agree on one point, namely, they say something evil about one's neighbor. But they differ in their aim, for the whisperer intends discord, the slanderer ill repute, and the insolent injury. Then he mentions the sins that involve omission: first, the root of these sins, when he says proud. They are called haughty, as though moving on a higher plane than they ought. On account of an unregulated desire for excellence, they wish to be first, refuse any rule outside themselves, and, therefore, ignore commands: the beginning of all sin is pride (Eccl 10:13), which is true, insofar as sin is a turning from God, but not insofar as sin is a turning to a perishable good. For it is stated: the love of money is the root of all evils (1 Tim 6:10). Second, he describes the progress of pride. First, from it is born in the heart a boastful attitude, so that a person esteems himself above others: I am not like other men (Luke 18:11). Against those who over-esteem themselves it is said: my eyes are not raised too high (Ps 131:1). Second, from pride arises presumption to be new and different in behavior, to which he alludes, when he says inventors of evil things. For since good things have already been established by God and men, the result is that they devise new evils: their devisings are against the Lord (Isa 3:8).

St. Paul shows the Romans his Divine call to the apostleship, and for what end he was thus called, Rom 1:1-6. His salutation to the Church at Rome, and his commendation of their faith, Rom 1:7, Rom 1:8. His earnest desire to see them, that he might impart to them some spiritual gifts, Rom 1:9-15. His description of the Gospel of Christ, Rom 1:16, Rom 1:17. The crimes and profligacy of the Gentile world, which called aloud for the judgments of God, Rom 1:18-32. Preliminary Observations Different interpreters have divided this epistle into certain parts or divisions, by which they suppose its subject and matter may be the better understood. Some of these divisions have been mentioned in the preceding preface. The epistle contains three grand divisions. I. The Preface, Romans 1:1-17. II. The Tractation, or setting forth of the main subject, including two sections: 1. Dogmatic, or what relates to doctrine. 2. Paraenetic, or what relates to the necessity and importance of the virtues and duties of the Christian life. The dogmatic part is included in the first eleven chapters, the grand object of which is to show that eternal salvation cannot be procured by any observance of the Jewish law, and can be hoped for only on the Christian scheme; for by the works of the law no man can be justified; but what the law could not do, in that it was weak through the flesh, God has accomplished by sending his Son into the world, who, becoming an offering for sin, condemned sin in the flesh. The paraenetic part commences with Rom 12:1 : I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, etc.; and extends to Rom 15:14. III. The peroration or epilogue, which contains the author's apology for writing; his commendation of his apostolical office; his promise to visit them; his request of an interest in their prayers; his commendations of certain persons, and his salutations to others. These points are contained in the succeeding parts of the epistle, from Rom 15:14 to Rom 16:24. The 25th, 26th, and 27th verses (Rom 16:25-27) of this chapter evidently belong to another part of the epistle, and should come in, as they do in a vast majority of the best MSS., after Rom 14:23. For every thing necessary to a general knowledge of the epistle itself, see the preceding preface. The inscriptions to this epistle are various in the different MSS. and versions. The following are the principal: - To the Romans - The Epistle of Paul to the Romans - The Epistle of Paul the Apostle to the Romans - The Epistle of the Holy Apostle Paul to the Romans. The word αγιος, holy, we have translated saint; and thus, instead of saying the holy Paul, etc., we say Saint Paul, etc.; and this is now brought into general use. The older the MSS. are, the more simple the appellatives given to apostles and apostolic men.

Backbiters - Καταλαλους, from κατα, against, and λαλεω, I speak; those who speak against others; false accusers, slanderers. Haters of God - Θεοστυγεις, atheists, contemners of sacred things, maligners of providence, scorners, etc. All profligate deists are of this class; and it seems to be the finishing part of a diabolic character. Despiteful - Ὑβριστας, from ὑβριζω, to treat with injurious insolence; stormy, boisterous; abusing both the characters and persons of those over whom they can have any power. Proud - Ὑπερηφανους, from ὑπερ, above or over, and φαινω, I show or shine. They who are continually exalting themselves and depressing others; magnifying themselves at the expense of their neighbors; and wishing all men to receive their sayings as oracles. Boasters - Αλαζονας, from λαζομαι, to assume; self-assuming, vain-glorious, and arrogant men. Inventors of evil things - Εφευρετας κακων. Those who have invented destructive customs, rites, fashions, etc.; such as the different religious ceremonies among the Greeks and Romans - the orgies of Bacchus, the mysteries of Ceres, the lupercalia, feasts of the Bona Dea, etc., etc. Multitudes of which evil things, destructive and abominable ceremonies, are to be found in every part of the heathen worship. Disobedient to parents - Though filial affection was certainly more recommended and cultivated than many other virtues, yet there are many instances on record of the grossest violation of this great branch of the law of nature.

INTRODUCTION. (Rom. 1:1-17) Paul--(See on Act 13:9). a servant of Jesus Christ--The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (Co1 7:21-23), as in the Old Testament to all the people of God (Isa 66:14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (Jos 1:1; Psa 18:1, title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and Phi 1:1; Jam 1:1; Pe2 1:1; Jde 1:1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on Rom 1:7; Joh 5:22-23). called to be an apostle--when first he "saw the Lord"; the indispensable qualification for apostleship. (See on Act 9:5; Act 22:14; Co1 9:1). separated unto the--preaching of the gospel--neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" (Act 13:2), nor so early as when "separated from his mother's womb" (see on Gal 1:15). He was called at one and the same time to the faith and the apostleship of Christ (Act 26:16-18). of God--that is, the Gospel of which God is the glorious Author. (So Rom 15:16; Th1 2:2, Th1 2:8-9; Pe1 4:17).

haters of God--The word usually signifies "God-hated," which some here prefer, in the sense of "abhorred of the Lord"; expressing the detestableness of their character in His sight (compare Pro 22:14; Psa 73:20). But the active sense of the word, adopted in our version and by the majority of expositors, though rarer, agrees perhaps better with the context.