ROMANS ONE

1:1 Paul, a slave of Christ Jesus, a called apostle, set apart for the gospel of God, {Pau/loj (n-nm-
s)--dou/loj (n-nm-s) a slave--Cristo,j VIhsou/j (n-gm-s) genitive of possession, owned by Jesus
Christ--klhto,j (a--nm-s) verbal adjective, called--avpo,stoloj (n-nm-s)--avfori,zw (vprpnm1s) 10X,
to separate, to set apart, to appoint—eivj (pa) into, for the purpose--euvagge,lion (n-an-s) good
message, good news--qeo,j (n-gm-s) ablative of source}
1:2 which He promised beforehand through His prophets in the holy Scriptures, {o[j (apran-s)
grammatically refers to gospel--proepagge,llw (viam--3s) 2X, to promise beforehand, indirect middle
--dia, (pg) with the genitive denotes intermediate agent-- o` profh,thj (n-gm-p) one who proclaims
God’s revelation--auvto,j (npgm3s) subjective gen. prophets sent and inspired by God— evn (pd)--
grafh, (n-df-p) writings--a[gioj (a--df-p) holy, dedicated to God, sacred}

Exposition vs. 1-2

1. This epistle to the Romans begins with the longest prescript of any of the letters Paul wrote; the
initial sentence extends from verse 1 through verse 7 in the Greek.
2. The expanded introduction is necessary since Paul actually needs to introduce himself to the church
at Rome; although they may have heard various things about Paul, he desires to make certain that
they know exactly who he is.
3. Paul begins this letter with a customary introduction of the writer; the fact that Paul used his Roman
nickname should not be considered unusual since he was writing to Gentiles, or to a church that had
a significant Gentile component.
4. What the Bible makes plain is that Paul’s given Jewish name was Saul, which is reflected by the
Hebrew lWav' (Sha’ul); that name is derived from the verb that means to ask, request or
demand.
5. Because Paul was a Roman citizen, he likely had three names; the praenomen was the personal or
given name, the nomen was a clan name and the cognomen was the family name.
6. While a great deal can be said about names, it is likely that Saul was his family name and Paul was
either a name Saul chose (Acts 13:9) or a nickname that had been given to him by others (perhaps
due to his small stature). IICor. 10:10
7. Paul follows his personal name with three appositional clauses that further identify Paul to the
Romans; the first denotes his personal function, the second his office, and the third his purpose.
8. While the New American Standard and other versions seek to mitigate the force of the noun dou/loj
(doulos—slave), it was a term that was generally considered to be demeaning, and one which a
cultured Greek would not generally use.
9. The dou/loj (doulos—slave) was one that was the property of another, one who was completely
dominated and controlled by a master.
10. The word group was offensive because Greek thought held that personal dignity was related to the
fact that an individual had freedom; thus, for human autonomy (personal will, acting independently)
to be subjected to the will of another was considered to be detestable.

Romans 1 1
Ron Snider--Makarios Bible Church
11. The New Testament usage of this family of words makes it clear that Paul viewed believers as the
property of Jesus Christ (based on the doctrine of redemption); their wills were to be subjected to
Him and their lives were to be devoted to His service. ICor. 6:19-20
12. The first designation provides Paul’s view of himself and his relationship to Jesus Christ; the
genitive of possession indicates that Jesus Christ owned Paul, and he was not ashamed of that fact.
13. The second clause a called apostle is used to denote the office Paul occupied in the Church, and the
basis for his position in that office.
14. The verbal adjective klhto,j (kletos—called) is derived from the verb kale,w (kaleo—to call,
invite, or summon); from that basic definition, it is expanded to mean someone chosen for a special
place, benefit, or experience.
15. In that regard, Paul refers to believers as klhtoi, (kletoi—called ones; Rom. 1:7, 8:28; ICor. 1:24);
however, the term should not be limited here to mean that Paul is merely a Christian or believing
apostle.
16. The emphasis of the term is that of a divine calling or appointment as contrasted with a human
calling or self-appointment.
17. The office that Paul occupied, which was the highest-ranking office in the Church Age, was that of
an apostle; the term avpo,stoloj (apostolos) was derived from the verb avposte,llw (apostello).
18. The verb meant to dispatch someone for the purpose of achieving some objective; the noun denoted
an authorized agent or representative, who acted with the authority of and on behalf of the one who
sent him. Mk. 3:14, 6:7
19. The use of this noun was designed to indicate to the church at Rome that Paul was not acting on the
basis of human wisdom, or acting in some self-appointed way; rather, he appeals to the divine
commission he had personally received from Jesus Christ.
20. The final clause of verse 1 deals with the purpose of God for Paul, a purpose that God had
established before Paul was even born. Gal. 1:15
21. The verb Paul uses is avfori,zw (aphorizo), which first means to remove one party from some other
party to discourage or eliminate contact (lit. to establish a boundary); it came to denote the act of
selecting one person out of a group for a particular purpose.
22. The verb is used in the LXX for setting apart the firstborn (Ex. 13:12--devote), offering the first
fruits (Num. 15:20—you will offer), and of setting apart the Levites for God’s service. Num. 8:11—
separate
23. It is sometimes used with the noun a[gioj (hagios—someone separated, dedicated, or consecrated to
God’s service—Lev. 20:26); in that regard, the verb a`gia,zw (hagiazo—to separate, to dedicate) is
used in Jeremiah, a passage which Paul may have had in mind. Jer. 1:5
24. The form of the verb in Romans 1 is that of a perfect passive participle, which indicates that Paul
was set apart in the past by an outside agent (God), and still remains in that condition.
25. God made this decision to separate Paul to His plan in eternity past; however, this decision should
not be viewed apart from the matter of Paul’s volition.
26. God foreknew exactly what type of man Paul would be, and determined to use him in a particular
way during the course of history.
27. The purpose for which God had set Paul apart is expressed by the prepositional phrase eivj
euvagge,lion qeou (eis euangelion theou—into/for the gospel of God) the preposition eivj (eis) is
frequently used to denote the purpose for doing something.

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Ron Snider--Makarios Bible Church
28. F. F. Bruce defines the Greek noun euvagge,lion (euangelion—gospel, good news) as “the joyful
proclamation of the death and resurrection of his Son, and of the consequent amnesty and liberation
which men and women may enjoy through faith in him”.1
29. The term euvagge,lion (euangelion) was frequently used for announcements regarding the cult of
the emperor (things like the birth of an heir, reaching adulthood, or accession to the throne); thus,
there were some pagan associations with the term during the first century.
30. However, Paul qualifies this term with the ablative of source of qeo,j (theos—God); this particular
good news finds its source in God Himself, as opposed to the proclamations that originate with or
about men.
31. The nature of God’s good news is further emphasized by the fact that both nouns are anarthrous; this
is designed to highlight the quality or character of the gospel, which will be the primary subject of
this entire work.
32. As many linguists have observed, the noun gospel/good news is a noun that has action inherent
within its meaning; thus, it not only refers to the content, but to the act of proclaiming the good
news.
33. This is likely how it should be understood in this context; Paul was set apart for the purpose of
acting as herald with respect to the good news of salvation.
34. The gospel is further defined in verse 2, which begins with the neuter form of the relative pronoun
o[j (hos—who, which); this grammatically refers back to the term euvagge,lion (euangelion).
35. Paul’s gospel of God is not something of recent origin, as seen by the fact that it had been announced
previously in the Hebrew scriptures; thus, Paul indicates that the gospel he proclaimed was part of
God’s revealed plan.
36. The message had been previously communicated through men called His prophets; the Greek term
profh,thj (prophetes—prophet) is the equivalent of the Hebrew term aybin" (nabhiy’), and refers
to any one who acted as a spokesman for God.
37. These men first had to receive His revelation, and then were responsible to communicate that
revelation to a particular audience; they acted as ambassadors for God and interpreted His message
and will to the people.
38. This group should not be limited to those men specifically designated as prophets, but to all those
that wrote portions of the Old Testament that foretold the good news; this includes men like Moses,
David, and Solomon, who wrote scripture but were not viewed strictly as prophets.
39. The first man was Moses, who recorded the first reference to the gospel in the book of Genesis; the
gospel is found there in its most basic form. Gen. 3:15
40. From that beginning, other features of the good news of salvation were gradually revealed, and Paul
sees the basis for his entire message in the Old Testament writings.
41. Paul refers to the Old Testament in its entirety as holy writings/scriptures, which deals with the fact
that the Jewish writings dealt with holy matters, and were themselves set apart through the reality of
inspiration.

Doctrine of Slavery
Doctrine of Apostles

1:3 concerning His Son, who was born of a descendant of David according to the flesh, {peri, (pg)
--o` ui`o,j (n-gm-s)--auvto,j (npgm3s) genitive of relationship--o` (dgms+) gi,nomai (vpadgm-s) the
1
F.F. Bruce, Romans, Tyndale New Testament Commentaries
Romans 1 3
Ron Snider--Makarios Bible Church
one having become—evk (pg)--spe,rma (n-gn-s) the source from which something is propogated,
seed-- Daui,d (n-gm-s) gen. of source--kata, (pa) according to--sa,rx (n-af-s) flesh}

1:4 who was declared the Son of God with power by the resurrection from the dead, according to
the Spirit of holiness, Jesus Christ our Lord, {o` (dgms+) o`ri,zw (vpapgm-s) lit. a boundary, a
limit, to designate or appoint, to determine, to define-- ui`o,j (n-gm-s) son--qeo,j (n-gm-s) gen. of
relationship—evn (pd) in, with--du,namij (n-df-s) power--kata, (pa) according to--pneu/ma (n-an-
s)--a`giwsu,nh (n-gf-s) 3X, of holiness—evk (pg) out of, from--avna,stasij (n-gf-s) lit. a standing
again, resurrection--nekro,j (ap-gm-p) of dead ones, from the dead-- VIhsou/j (n-gm-s)--Cristo,j (n-
gm-s)--o` ku,rioj (n-gm-s) lord, boss, master--evgw, (npg-1p) of us, objective genitive or
subordination; Lord over us}

Exposition vs. 3-4

1. Paul continues his introductory sentence about what had been promised previously through the
prophets in the Old Testament.
2. There is some question as to whether the prepositional phrase peri. tou/ ui`ou/ auvtou/
(concerning His Son) should be construed with the term gospel in verse 1, or with the verb
promised in verse 2.
3. In the end, it would appear to make little difference, since the good news is about His Son, and the
Old Testament prophets recorded information about His Son as well.
4. The focal point of the promise concerns His Son, which title is used in a theanthropic sense
(someone who is both divine and human).
5. The emphasis here is on the entire person of Jesus Christ, the person that now exists in the glorified
hypostasis in the third Heaven.
6. The fact that the divine Son now exists with two distinct natures will be documented in the
statements that follow.
7. Although some (Cranfield for instance) suggest that the placement of the words His Son prior to the
two participles that follow is designed to indicate that Jesus Christ was the Son (His preexistent
deity) before He became human or before he was resurrected, such is not the force of the grammar.
8. While there is no problem with the Son existing as God prior to the Incarnation (that is taught in a
number of places), this is not the emphasis of Paul in this case.
9. The fact that Paul is describing Jesus Christ as He currently exists is first seen by the fact that the
two participles used to define His nature and position are both aorist participles.
10. The aorist participle is used to refer to an action that precedes the action of the main verb; in this
case, Paul is discussing the present time as seen in the appositional description of Jesus Christ at the
end of verse 4.
11. He is currently described to the Romans as Jesus Christ our Lord, which would point to the entire
person of the God/Man.
12. Although it does not appear that Jewish thought was completely unified on the matter of whether or
not the Messiah would be a descendant of David, there is evidence that the view was pretty widely
accepted.
13. Since this was one of the things that the Old Testament prophets foretold about Messiah, the reality
of His Davidic ancestry was one of the qualifications found in the Old Testament writings. IISam.
7:16; Ps. 89:3-4,20,27-29; Isa. 11:1,10; Jer. 23:5, 30:9, 33:15-17; Ezek. 34:23-24

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Ron Snider--Makarios Bible Church
14. As has been observed in the Gospels, Jesus Christ did not use this title of Himself (although it was
accurate) since the prevailing view of the Davidic Messiah was largely political.
15. He opted to use the less politically charged title Son of Man, but it should be noted that He did not
reject the title Son of David when it was addressed to Him. Matt. 9:27, 15:22, 20:30-31, 21:9,15
16. Paul indicates that Jesus Christ was born (that is the force of the phrase the one having become) as
a descendant of king David according to the flesh,
17. This description focuses on the earthly, human nature of Christ, and should be understood to mean
that He entered the world as a normal man.
18. Although the term sa,rx (sarx—flesh) can and is used in a derogatory sense to refer to the lower,
corrupt, fleshly nature, it is not to be so understood here. Rom. 7:18,25
19. Rather, it is to be understood as a reference to His complete humanity; Jesus Christ was fully human,
possessing a body, soul, and spirit just as Adam did. ICor. 15:45
20. In that regard, He was the fulfillment of all the Old Testament prophecies regarding the humanity of
Messiah, beginning with the prophecy to Adam and Eve. Gen. 3:15
21. It is from the Old Testament prophecies that one finds that the Messiah would have the following
physical qualifications.
a. The seed of the woman, which may be understood to imply no earthly father. Gen. 3:15
b. The seed of Abraham. Gen. 12:1ff
c. The seed of Isaac. Gen. 17:19
d. The seed of Jacob. Gen. 27:27-29
e. The tribe of Judah. Gen. 49:8-10
f. The descendant of Jesse. Isa. 11:1
g. The descendant of David. Jer. 23:5
h. Born of a virgin. Isa. 7:14
i. Born in Bethlehem. Mic. 5:2
22. What follows in verse 4 is somewhat disputed, since some translators do not want to define the
participle o`risqe,ntoj (horisthentos) as it is normally defined.
23. The verb o`ri,zw (horizo) has the basic meaning of separating two entities so as to establish a
boundary between them; it comes to mean to make a determination or to appoint.
24. When used of a person, it has the sense of designating or appointing him for something. Acts 10:42
25. That is the meaning here as well; the problem is that some interpreters do not want to convey the
idea that Jesus Christ was not the Son of God already, so they opt for an interpretation like that in the
New American Standard.
26. What Paul is saying is not the Jesus Christ was not previously the Son of God; rather, he is stating
that at the resurrection, Jesus Christ entered into a new status as He was exalted to the position of the
messianic king. Ps. 2:6-8, 110:1-6
27. He is not stating that Jesus Christ was appointed as the Son of God by the resurrection, but that He is
appointed the Powerful Son of God.
28. The next description has also occasioned considerable discussion, since the phrase according to the
spirit of holiness occurs nowhere else.
a. Some take the phrase as a reference to the human spirit of Jesus or even His divine nature.
b. Some understand it as a reference to the Holy Spirit.
29. It is evident that both views have their problems, since there is no evidence that this vocabulary is
ever used of Jesus’ human spirit, or His deity.
30. Additionally, the abstract term a`giwsu,nh (hagiosune—holiness) is only used three times, and
none would appear to reference the Holy Spirit. Rom. 1:4; IICor. 7:1; IThess. 3:13
Romans 1 5
Ron Snider--Makarios Bible Church
31. However, a third and more logical view is that Paul is referencing the holy nature of Christ, which
was required if He was to be exalted as the Powerful Son of God.
32. This fits well with the normal meaning of the preposition kata, (kata), which most often has the
sense of according to a standard.
33. His exaltation to the King of Power and His resurrection was contingent upon His complete
obedience (maintaining holiness) to the will of God during His earthly life. Phil. 2:8-9; IPet. 1:15-
16; Jn. 17:19
34. The final clause uses the preposition evk (ek—from, away from, out from) with the sense of means;
His exaltation was accomplished and made manifest by means of His resurrection from the dead.
Acts 26:23; Heb. 11:35
35. While some seek to define this as the general resurrection of the dead, it is clear from this context
that Paul is referencing the singular resurrection of Jesus Christ.
36. He concludes verse 4 with a phrase that is appositional to the phrase His Son, which was found at
the beginning of verse 3.
37. The full title Jesus Christ our Lord refers to His entire person, and the use of the term ku,rioj
(kurios—lord) points to His exaltation over all.
38. The real significance of this term is seen in the fact that it is used in the Septuagint to translate the
divine name hwhy (YHWH).
39. Anyone who was familiar with the Old Testament would understand the term as an equivalent to
deity; thus, Paul indicates that his belief that Jesus Christ was indeed God.

1:5 through whom we have received grace and apostleship to bring about the obedience of faith
among all the Gentiles for His name's sake, {dia, (pg) intermediate agency--o[j (aprgm-s)
whom=Jesus Christ our Lord--lamba,nw (viaa--1p) we, limited to apostles--ca,rij (n-af-s) grace--kai,
(cc)--avpostolh, (n-af-s) 4X, the office of apostle—eivj (pa) with respect to, for the purpose of--
u`pakoh, (n-af-s) lit. to hear under, compliance, obedience-- pi,stij (n-gf-s) subjective gen. obedience
produced by faith—evn (pd) in, among--pa/j (a--dn-p) all—to, e;qnoj (n-dn-p) nations, Gentiles--
u`pe,r (pg) on behalf of, for—to, o;noma (n-gn-s) the name, reputation, person--auvto,j (npgm3s) of
Him, His}
1:6 among whom you are also; you, the called of Jesus Christ; {evn (pd) in, among--o[j (aprdn-p)
whom, the Gentiles from verse 5—eivmi (vipa--2p) you all are--kai, (ab) adjunctive, also--su, (npn-
2p) you yourselves--klhto,j (a--nm-p) called ones--VIhsou/j Cristo,j (n-gm-s) subjective gen. called
by Jesus Christ}

Exposition vs. 5-6

1. Paul has already asserted his authority as a called apostle in verse 1, which emphasized the fact that
he was the spiritual authority over the church at Rome.
2. Although Paul does not specifically identify the one who appointed him, it is generally understood
that the verb avfori,zw (aphorizo—having been set apart) is a divine passive.
3. It was God who set Paul apart to function in the office of apostle, and he now indicates that God’s
work is done through Jesus Christ.
4. When the preposition dia, (dia) is used with the genitive, it often denotes intermediate agency; thus,
God administrates His plan for mankind through His Son.

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Ron Snider--Makarios Bible Church
5. Paul asserts that his position as a spiritual authority is derived from the exalted Son of God; it is
from the very authority of Jesus Christ Himself that Paul has his place in the Royal Chain of
Command.
6. There is some question as to why Paul uses the plural we when he speaks of the grace and office of
apostle, since he is the only true apostle to the Gentiles.

7. Wallace provides the following ways that the plural may be understood when it is found in a letter.2
a. The editorial plural, where we means I.
b. The exclusive plural, which includes the writer and those with him.
c. The inclusive plural, which includes the author with the readers.
8. It makes the most sense to understand the plural subject of the verb lamba,nw (lambano—we
received) as an epistolary plural, since all of what follows is only true of Paul in this context.
9. While it is true that Paul, those associated with him, and the Roman audience to whom he writes
have received grace through Jesus Christ, only Paul has received the office of apostle.
10. The Greek noun ca,rij (charis—grace) refers to the unmerited favor that God extends to mankind,
which is offered apart from one’s works or what one actually deserves.
11. It should be noted that Paul always places grace first when he deals with matters other than grace;
the grace of God is the basis for other blessings, like mercy, peace, or service.
12. Part of the grace of God extended to Paul involved the fact that he was to occupy the office of
apostle, which was the highest-ranking authority for the Church Age.
13. The apostle had authority over multiple churches, and was second in command only to the Lord
Jesus Christ, who was the source of the apostle’s office and authority.
14. Some interpreters see the two terms grace and apostleship as denoting two different ideas, while
others view the pair as an hendiadys (the expression of an idea by the use of usually two independent
words connected by and.)
15. The latter view is the more likely here, and Paul is emphasizing that he is oriented to the fact that his
very position in the plan of God was based solely on the grace of Jesus Christ.
16. This view indicates his humility, and directly indicates that Paul was not impressed or consumed
with his own status, but rather with the grace of God that was given in accordance with His will and
to advance His plan.
17. Paul moves on to define the scope for his placement as an apostle by means of three prepositional
phrases that follow.
18. The first prepositional phrase expresses the purpose or reason why Paul was given grace and placed
into the office he occupied.
19. The phrase obedience of faith has been understood in various ways, which include the following:
a. Obedience to the faith, the body of accepted doctrine; however, the absence of the definite article
works against this view.
b. Some take the genitive of faith to be epexegetical, which would mean the obedience that consists
in faith; specifically, Paul desired those that heard him to respond in faith, which constitutes true
obedience to God. Jn. 6:29
c. Others see the genitive as being subjective, which would indicate that obedience is what faith
produces, or that which faith demands.
d. Others classify the genitive as a genitive of source; thus, faith is the source of obedience.
e. Some simply classify the genitive as adjectival and render it something like believing obedience.
2
Daniel Wallace, Greek Grammar Beyond the Basics
Romans 1 7
Ron Snider--Makarios Bible Church
20. It has been acknowledged that the phrase is ambiguous, and may well be designed to express two
ideas at the same time; the first is the obedience which consists in faith, and the second is the
obedience which is the product of faith.
21. In any case, it should be very evident that the obedience of faith would be contrasted strongly with
any thought of obedience of/by works.

22. The scope of Paul’s work is found in the next prepositional phrase, which may be understood of
nations in terms of a racial, cultural, and geographic sense.
23. However, it should more likely be rendered Gentiles as the New American Standard has it, since the
focus of Paul’s ministry was not simply different nations but Gentiles as opposed to Jews.
24. The third prepositional phrase that explains the grace and apostleship deals with the ultimate
purpose as Paul saw it.
25. The preposition u`pe,r (huper) is used with the genitive to indicate that an action or event is in the
interest of someone else; it has the idea of for the sake of, or on behalf of.
26. While the phrase for His name’s sake does carry the meaning of in His name, or on His behalf, it
also conveys the idea of for the sake of His name/reputation.
27. It should be a reminder to everyone that functions in any capacity as a communicator (or even as a
believer) that the end goal is that of bringing glory and honor to the Lord Jesus Christ.
28. The prepositional phrase that begins verse 6 evn oi-j (en ois—among whom) grammatically refers
back to the phrase among all the Gentiles in the previous verse.
29. This is designed to indicate that those in the church at Rome are part of the Gentiles Paul was called
to serve; thus, even though Paul did not found the church at Rome, they are under his apostolic
authority and he has every right to address them as God’s spokesman.
30. While some have taken this to mean that the church at Rome was predominantly Gentile in
composition, it may refer to the position of the church as being among the Gentile world.
31. There is some question as to how verse 6 is to be punctuated, but the corrected translation above
places a break between the adjunctive kai, (kai—also) and the plural pronoun you all.
32. Paul then continues to address the believers in Rome with the same terminology that he had
previously applied to his position as an apostle.
33. The verbal adjective klhto,j (kletos—called) is derived from the verb kale,w (kaleo—to call,
invite, or summon); from that basic definition, it is expanded to mean someone chosen for a special
place, benefit, or experience.
34. In that regard, Paul refers to believers as klhtoi, (kletoi—called ones; Rom. 1:7, 8:28; ICor. 1:24);
the emphasis of the term is that of a divine calling or appointment as contrasted with a human calling
or self-appointment.
35. Many understand the final portion of verse 6 to mean that believers are called by Jesus Christ, but
others point out that God the Father is normally viewed as the agent who calls believers. Rom. 8:28-
30, 11:29; ICor. 1:9; IITim. 1:8-9
36. The view that Jesus Christ is the agent who calls believers would make the genitive a subjective
genitive; this means that Jesus Christ is the agent who calls believers. .
37. However, others take the genitive as one of possession; this indicates that those that are called
belong to Jesus Christ. Rom. 14:8; ICor. 6:19-20

1:7 to all who are beloved of God in Rome, called saints: Grace to you and peace from God our
Father and the Lord Jesus Christ. {pa/j (a--dm-p) to all--o` (ddmp+) eivmi, (vppadm2p) the ones

Romans 1 8
Ron Snider--Makarios Bible Church
being –evn (pd)--~Rw,mh (n-df-s)--avgaphto,j (a--dm-p) verbal adjective, being loved, prized,
valued--qeo,j (n-gm-s) subjective gen.--klhto,j (a--dm-p) called ones--a[gioj (a--dm-p) holy ones,
saints--ca,rij (n-nf-s) grace--su, (npd-2p) to you all--kai, (cc)--eivrh,nh (n-nf-s) peace--avpo, (pg)
from--qeo,j (n-gm-s) ablative of source--path,r (n-gm-s) father--evgw, (npg-1p) of us, our--kai, (cc)--
ku,rioj (n-gm-s) lord--VIhsou/j Cristo,j (n-gm-s) ablative of source}

Exposition vs. 7
1. Paul now concludes his initial sentence by addressing those to whom he is writing; the opening
(apart from parenthetical comments) is then Paul, to those in Rome, which followed the customary
greeting form of the day.
2. Paul addresses the believers in Rome in an inclusive fashion, which has prompted a couple of
suggestions as to why he does not address the church in Rome.
a. The first is that there was no fully organized church, and Paul is providing the necessary
apostolic sanction for the establishment of a church.
b. However, the more likely reason is that there were several house churches and the letter was
addressed in this way as a means of including everyone. Rom. 16:4-5,14-15
3. The indirect object clause that begins verse 7 uses the articular present participle of the verb eivmi
(eimi—to be, being), which simply has the force of those living in Rome.
4. Although there are some manuscripts that omit the prepositional phrase in Rome, the omission
seems to have arisen in an attempt to make the letter more general in scope.
5. It is clear that the initial clause of verse 7 should not be interpreted in a universal sense (he is not
writing to everyone that lives in Rome), since he qualifies the initial all with the phrase beloved by
God.
6. The verbal adjective avgaphto,j (agapetos) is used of one that has a particularly special relationship
with another; it has the sense of one that is dearly loved, prized, or highly valued.
7. This is the only time in the New Testament that the genitive that follows is not a pronoun; in most
cases when avgaphto,j (agapetos) is used with a genitive following, it is a personal pronoun. Matt.
12:18; Acts 15:25; Rom. 16:5
8. The genitive of qeo,j (theos—God) should be understood as a genitive of agency, which denotes the
personal agent that is responsible for the action.
9. Genitives of agency are almost always related to a verbal adjective that are typically used as
substantives and have the characteristically passive ending hto,j (etos).3
10. The most notable usage of the term beloved is seen in the statement of God regarding His attitude
toward His Son. Matt. 3:17, 12:18, 17:5
11. Thus, Paul equates the attitude of God toward those that are believers with the very attitude that
God has toward His unique Son.
12. It is also evident that the love God has and demonstrates toward the human race is the basis for
salvation and all the blessings of a relationship with God. Jn. 3:16; Eph. 2:4; IIThess. 2:16; IJn. 4:10
13. Having mentioned God’s attitude toward those in Rome, Paul moves on to further identify them as
called saints.
14. Paul has used the verbal adjective klhto,j (kletos-called) twice before; he used it once in verse 1 to
refer to himself, and in verse 6 to refer to the Roman believers.

3
Daniel Wallace, Greek Grammar Beyond the Basics
Romans 1 9
Ron Snider--Makarios Bible Church
15. The verbal adjective klhto,j (kletos—called) is derived from the verb kale,w (kaleo—to call,
invite, or summon); from that basic definition, it is expanded to mean someone chosen for a special
place, benefit, or experience.
16. As with the previous usages, the emphasis of the term is that of a divine calling or appointment as
contrasted with a human calling.
17. One should recognize that the term is used to refer specifically to those that have responded in faith
to God’s call in salvation (IIThess. 2:14); the term is used as a synonym for believers. ICor. 1:24
18. This is important theologically, since there are those that hear the call of God (the Gospel) and do
not respond by faith to its message. Matt. 22:1ff,14
19. The next adjective by which Paul defines believers is a[gioj (hagios—saints, holy), which is the
term most often used to translate the Hebrew adjective vAdq' (qadhosh—holy) in the Septuagint.
20. The root meanings of both adjectives deals with that which is set aside, separate, or removed from
ordinary use; it refers to the quality of that which is sacred or holy, that which is separate from the
sphere of the common or profane.
21. As Cranfield has observed, “…in the paganism that surrounded Israel it was applied predominantly
to objects, places and people, and only rarely applied to the actual deity…”4
22. However, in the Old Testament, the emphasis is strongly on the moral quality of God Himself,
which is always a factor, but can be manifested specifically when and where He chooses. Lev.
11:44,45 cf. Ex. 3:5
23. It is the holiness (His righteous, separate nature) that confronts mankind, and the moral element of
that holiness that forms the basis for His demands.
24. Like Israel, who were called by God to be His people and who were expected to live in accordance
with His revealed character, Church Age believers share a similar call and ethical obligation as
called saints.
25. All believers are holy in that they are set apart by God for His purposes; that separation is not merely
separation from something (Satan, the cosmos, negative believers and unbelievers), but separation to
the will and purpose of God.
26. Paul now concludes his address with a proclamation, which was obviously a favorite of his, one that
he consistently used in the salutation of his epistles. ICor. 1:3; IICor. 1:2; Gal. 1:3
27. This salutation combines a greeting that would be familiar to the Greek world and one that was
consistently used by the Jews.
a. The normal Greek greeting used a similar sounding word, which was the infinitive form cai,rw
(chairo—to be happy, to rejoice), which indicated that one was on good terms with another.
Acts 15:23
b. The normal Hebrew greeting was the noun ~Alv' (shalom—peace), which indicated that the
relationship with another was characterized by an absence of hostility. Judg. 6:23, 19:20
28. The Greek term ca,rij (charis—grace) refers to the undeserved and unmerited favor that one
bestows upon another without thought of reward or repayment.
29. The term is a great one for summing up the good news of salvation in a single word; the undeserved
and unmerited favor of God is given freely to believers through Jesus Christ.
30. Peace is a reflection of the Greek noun eivrh,nh (eirene), which is similar in force to the Hebrew
noun ~Alv' (shalom); it denotes not only the absence of conflict, but also the state of peace and
harmony that exists in a healthy relationship.
4
C.E.B. Cranfield, The International Critical Commentary on Romans
Romans 1 10
Ron Snider--Makarios Bible Church
31. Paul will use the term later in this book to refer to the results of reconciliation through Christ, the
state of wholeness, completion, and harmony that characterizes the believer’s relationship with God.
32. Paul indicates that these blessings come from both God the Father and the Lord Jesus Christ,
which certainly suggests that Paul viewed them as equally divine.
33. The reference to God as our Father is designed to highlight the fact that believers have been
adopted into the family of God, and are now His sons in every sense of the word.
34. As in verse 4, the title Lord Jesus Christ refers to His entire person, and the use of the term ku,rioj
(kurios—lord) points to His exaltation over all.
35. Thus, the believers in Rome (as are we) are not only related to God and His Son, they are the
recipients of the great of blessings of unmerited favor and peace with God.

Doctrine of Grace
Doctrine of Adoption

1:8 First, I thank my God through Jesus Christ for you all, because your faith is being proclaimed
throughout the whole world. {prw/toj (abo) first, above all--me,n (qs) not translated--
euvcariste,w (vipa--1s) to express thanksgiving or gratitude--o` qeo,j (n-dm-s) the God--evgw, (npg-
1s) of me, my-- dia, (pg) through, intermediate agent--VIhsou/j Cristo,j (n-gm-s)--peri, (pg) about,
concerning--pa/j (a--gm-p) all-- su, (npg-2p) of you--o[ti (cs) that, because--h` pi,stij (n-nf-s) the
faith--su, (npg-2p) of you plural--katagge,llw (vipp--3s) 18X, to make publicly known, to proclaim, to
announce—evn (pd) in--o[loj (a--dm-s) whole, complete, entire--o` ko,smoj (n-dm-s) the world}
1:9 For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as
to how unceasingly I make mention of you, {ga,r (cs) for--ma,rtuj (n-nm-s) witness--evgw, (npg-
1s) objective genitive--eivmi, (vipa--3s) is--o` qeo,j (n-nm-s) God can testify for Paul-- o[j (aprdm-s)
to whom--latreu,w (vipa--1s) 18X, to render service in a religious sense, to minister to— evn (pd) in—
to, pneu/ma (n-dn-s) the spirit--evgw, (npg-1s) of me, my—evn (pd) in—to, euvagge,lion (n-dn-s)
the gospel, the good news--o` ui`o,j (n-gm-s) objective genitive, about His Son--auvto,j (npgm3s)--w`j
(ab) denotes the manner, how--avdialei,ptwj (ab) 4X, without intermission, continually-- mnei,a (n-
af-s) lit. a calling to mind, remembrance, mention-- su, (npg-2p) of you, about you--poie,w (vipm--1s) I
am doing, making}
1:10 always in my prayers making request, if perhaps now at last by the will of God I may succeed
in coming to you. {pa,ntote (ab) always, at all times--evpi, (pg) used to mark time, at the time of--h`
proseuch, (n-gf-p) the prayers--evgw, (npg-1s) of me, my--de,omai (vppnnm1s) begging, pleading
asking—eiv (qt) if--pw,j (abi) somehow, in some way, perhaps-- h;dh (ab) by this time, at last--pote,
(abi) used with ede in the sense of now at last-- euvodo,w (vifp--1s) 4X, lit. to turn out well, to prosper,
to succeed—evn (pd) in, by—to, qe,lhma (n-dn-s) what one wants to happen, what one wills-- o` qeo,j
(n-gm-s) subjective genitive, what God wills--e;rcomai (vnaa) to come,complementary-pro,j (pa) to,
toward--su, (npa-2p) you all}

Exposition vs. 8-10

1. It was a common practice in ancient writings for the writer to offer some sort of thanksgiving or
prayer for the recipient(s) of a letter.

Romans 1 11
Ron Snider--Makarios Bible Church
2. Paul’s letters normally followed this convention, and very often contain an element of thanksgiving
after the initial greeting. ICor. 1:4; Phil. 1:3; IThess. 1:2
3. In this case, the thanksgiving is limited to one verse, which is followed by Paul’s ongoing prayers
for a successful visit to Rome.
4. The content of the verses that follow his initial greeting stresses the fact that Paul is the apostle to the
Gentiles, and as such, desires to fulfill his apostolic commission toward the church at Rome. Rom.
1:8-15
5. He begins with the construction Prw/ton me.n (proton men—first), which would suggest the
beginning of a list of things that Paul wants to emphasize.
6. However, there is no continuation as one might expect; if Paul did not intend to continue this list, the
force of this would be something like above all.
7. Paul offers his thanksgiving to his God, which is something that he rarely does in his other writings.
Phil. 1:3; Philemon 1:4
8. This is designed to add a very personal element to the thanksgiving as Paul claims a close and
personal relationship with the Almighty.
9. The phrase through Jesus Christ is to be construed with the verb I thank; this emphasizes His
mediatorial position and His work, through whom believers have access to the Father.
10. There is a variant reading in some manuscripts regarding the phrase for you all; however, whether
the preposition u`pe,r (huper—on behalf of) or peri, (peri—concerning) is used makes almost no
difference in the meaning.
11. What is clear is that Paul is not simply grateful for some of the believers residing at Rome, he is
grateful for each and every one of them.
12. He introduces the basis for his gratitude toward God with the causal use of the conjunction o[ti (hoti
—because).
13. Paul moves on to use a little hyperbole to express his point about the fact that there were those in
Rome that had believed in Jesus Christ.
14. The passive form of the verb katagge,llw (katangello—to proclaim, to announce, to make publicly
known) indicates that others were making comments about the reality that there were believers in
Rome.
15. Paul does not state anything about the nature of their faith being particularly noteworthy; rather, it
was the fact that they had believed that had attracted that attention of others.
16. The phrase in the whole world may be viewed as hyperbole (intentionally overstating the case), or it
may be understood to mean that everywhere Paul had been he had heard reports about the fact that
there were believers in the capital of the empire.
17. That fact would have been enough to cause Paul to be grateful, and he clearly recognizes that it is
through the working of God that there are believers in Rome.
18. The fact that their faith is being spoken of by others would indicate that from what Paul has heard,
he is happy with what he knows about the condition of the believers in Rome.
19. The idea of Paul’s thanksgiving is elaborated on in the next verse, which is introduced by the
explanatory conjunction ga,r (gar—for).
20. Paul invokes God as witness to the reality of his prayers for the Romans, since God is the only One
who can truly testify about the inner prayer life of the believer; the readers would have no way to
verify the truth of what Paul claimed.
21. Since God is omnipresent and omniscient, He has the unique ability to observe the innermost
workings of the believer; He knows the thoughts and intentions of one’s heart. Jer. 17:10; Heb. 4:12

Romans 1 12
Ron Snider--Makarios Bible Church
22. The verb that Paul uses to describe his service to God is latreu,w (latreuo), which is used in the
New Testament to refer to religious service to God or to men.
23. It encompasses the idea of worship toward God that is expressed in some tangible way, and is used
often of the service rendered by priests in the Mosaic system. Heb. 8:5, 13:10
24. Paul desires the Romans to know that part of his service to God involves his continued prayers for
them—many of whom he had never met.
25. The next phrase has occasioned some discussion as to how one is to understand the qualifying phrase
in my spirit.
a. Some have suggested that it refers to the Holy Spirit, but that is incorrect.
b. Others see it as a contrast between spiritual service as opposed to the external service offered by
Jewish priests and Levites.
c. Some take it to mean sincerely, or wholeheartedly; along those same lines, some take it to be a
reference to his whole person.
d. Lastly, others take it to specifically refer to his prayer life, the internal part of his apostolic
service that is contrasted with the external aspect of proclaiming the gospel.
26. The fact that the phrase is next qualified by the prepositional phrase in the gospel of His Son would
indicate that part of Paul’s service to God in the gospel involves this matter of praying for others.
27. The reality is that the service or worship of God is a spiritual matter, it is not accomplished by means
of music, architecture, oratorical skills, programs, emotional appeals, etc.
28. The believer’s service to God consists of spiritual sacrifices, prayers, praise, and the proclamation of
the truth to believers and unbelievers alike; there is both an internal spiritual component to service
and an external component as well.
29. The latter portion of verse 9 about making mention of you points once again to Paul’s prayers on
behalf of the Romans, which he will specifically detail in verse 10.
30. The qualifying adverb avdialei,ptwj (adialeiptos) is derived from the verb dialei,pw (dialeipo—to
stop or cease from something, with an alpha privative that negates the meaning.
31. It has the idea of not leaving an interval or intermission; it can be translated as constantly,
continuously, or unceasingly.
32. Verse 10 begins with another adverb pa,ntote (pantote), which has the sense of always, or at all
times.
33. The prepositional phrase evpi. tw/n proseucw/n (epi ton proseuchon—lit. upon my prayers) has
the sense of at the time of my prayers, when I pray.
34. During the time when Paul prayed, he would make request of God; the verb de,omai (deomai) has
the idea of asking with some urgency, based on a particular need.
35. The use of the participle continues to emphasize the idea of Paul’s incessant prayers about the matter
of a visit to Rome.
36. The construction that follows ei; pwj (ei pos—if somehow, if some way, perhaps) is used to
indicate that the great apostle did not fully always know the will of God with respect to the matter of
timing.
37. The particle eiv (ei—if) actually forms part of a first class condition since it is to be construed with
the verb euvodo,w (euodoo—lit. to lead on a good path, to prosper or succeed).
38. The first class condition is assumed to be true in the Greek, but Paul leaves the matter open to the
will and timing of God

Romans 1 13
Ron Snider--Makarios Bible Church
39. He makes it quite plain that it has been his desire to come to Rome for some time, but has not been
able to fulfill that desire; Paul seems to have understood this as being a matter of God’s directive
will and timing. Rom. 1:13
40. The two adverbs h;dh (ede—by this time, already) and pote, (pote—some time) are used together
with the sense of now, at last. Phil. 4:10
41. Paul then makes it quite explicit that the overriding consideration on his part was the matter of the
will of God.

Romans 1 14
Ron Snider--Makarios Bible Church
42. As O’Brien has noted, "Because of the uncertainty of journeys in ancient times, frequent and
intensive prayers were offered to the gods for safe travel. Yet these requests were accompanied with
very little assurance on the part of the person praying, so in order to account for any unforeseen
circumstances, the rider if the gods will it was added. The difference in the case of Paul was that…
it was through the will of God that he had been called to be an apostle…Paul might therefore
commend specific details of that apostolic calling (such as a journey to Rome) to God's will with
true confidence"5
43. There can be little doubt that Paul meant what he said here to the Romans, but the reality is that Paul
was going to disregard the directive will of God to go to Rome, and go to Jerusalem instead.
44. He had been given repeated warnings by the Holy Spirit and from adjusted believers that the journey
to Jerusalem was not the will of God and was a mistake; nevertheless, Paul insisted on his own will
in the matter (Acts 19:21 indicates that Paul resolved to do this no matter what) and would suffer
greatly for it. Acts 20:22-23, 21:10-14
45. It seems that Paul had developed some sort of martyr complex and had embraced the very misguided
notion that he was going to have some sort of positive impact on the Jews. Acts 22:24
46. While his motivation to proclaim the gospel of grace was commendable, he was called as the apostle
to the Gentiles, not to the Jews.
47. Paul allowed his emotions to get the better of him, and this is reflected in his statements later in the
book of Romans. Rom. 9:1ff
48. This is an important lesson that all believers need to understand; while one may have great concern
for his nation, his racial kinsmen, his family, and his friends, that emotional concern should not be
allowed to inordinantly influence his decisions.
49. Believers that begin to disregard the Royal Imperatives for their lives because of others that are not
positive are not only failing personally, they are doing a disservice to those from whom they should
be separating.
50. Examples of this would include skipping Bible class because some negative friend, associate, or
relative places some pressure or demand on the believer to drop his priorities and do something the
negative person suddenly requires.
51. One thing that believers MUST consider is the fact that the negative are most often in the positions
they are in because of a rejection of God’s plan in the first place.
52. It is not the job of any believer to provide aid and comfort to those that have thumbed their noses at
doctrine and who do not have time for pursuing the truth.
53. For a believer to do so denies the importance of the pursuit of God’s plan, violates the doctrine of
separation, and sends the wrong signals about priorities to those that really need an example of what
is important.
54. Even if the believer capitulates to the demands, does one really believe that there is going to be some
long-term change in those that are negative?
55. If a person has adopted a lifestyle that denies the demands of doctrine, he will suffer the
consequences of such behavior; additionally, the believer that gets between God and one under
God’s discipline or judgment can expect some of that discipline to come on his own head. ITim.
5:22
56. Paul is a good example of the fact that even an otherwise adjusted, growing believer can make
critical decisions that will have long-term negative consequences that stem from a rejection of the
clearly revealed will of God.

5
Peter O’Brien, Introductory Thanksgivings in the Letters of Paul
Romans 1 15
Ron Snider--Makarios Bible Church
57. While the decision to go to Jerusalem had profound consequences (it nearly cost Paul his life on
several occasions), Paul would eventually make the trip to Rome but not as a free man, as a prisoner
of the state. Acts 21:27-33, 23:10,12-21, 27:7-10,42, 28:3-4
58. While Paul still conducted a ministry of sorts under his house arrest, it is clear that it was not as
widespread as it could have been since his freedom was greatly restricted by the state. Acts 28:30
59. In spite of this very significant failure that had long term consequences for Paul, the grace of God
was still available to him; this enabled him to recover and get back on track spiritually.

1:11 For I long to see you so that I may impart some spiritual gift to you, that you may be
established; {ga,r (cs)--evpipoqe,w (vipa--1s) 9X, to have a strong desire for something-- ei=don
(vnaa) comp.infin. to see--su, (npa-2p) you all--i[na (cs) purpose, so that--ti.j (a-ian-s) indef.
something, anything--metadi,dwmi (vsaa--1s) 5X, to give something, to transfer or impart--ca,risma
(n-an-s) 17X, that which is freely bestowed on another, a grace gift-- su, (npd-2p) to you all--
pneumatiko,j (a--an-s) spiritual as opposed to fleshly—eivj (pa)—to, sthri,zw (vnapa) 13X, to fix in
place, to support, establish, or strengthen--su, (npa-2p) accus.gen.ref.}
1:12 that is, that I may be encouraged together with you while among you, each of us by the
other's faith, both yours and mine. {de, (cs) now--ou-toj (apdnn-s) this--eivmi, (vipa--3s) is an
idiom for now I mean to say--sumparakale,w (vnapa) 1X, to be comforted or encouraged with
someone—evn (pd) in, among--su, (npd-2p) you all--dia, (pg) through--h` pi,stij (n-gf-s) the faith—
evn (pd) in avllh,lwn (npdm1p) reciprocal pronoun, one another, each other--te, (cc+) both…and--
su, (npg-2p) yours--kai, (cc) and--evgw, (npg-1s) of me, mine}

Exposition vs.11-12
1. Paul continues to explain the reasoning behind his prayers for the Romans, informing them about his
intense inner desire to come to Rome.
2. The verb Paul uses to describe his inner desire is evpipoqe,w (epipotheo), which means to have a
strong desire for something, and often with the implication of a need to fulfill that desire.
3. It is often followed by a complementary infinitive (as it is here), which completes the idea of the
verb.
4. The purpose for Paul’s desire to go to Rome is seen in the next clause, which is introduced by the
conjunction i[na (hina—so that).
5. His purpose is not merely selfish in the sense that he desires to go to Rome to fulfill some need of
his; rather, his purpose is so that he can provide something for the Romans’ spiritual life.
6. The selfless nature of Paul is evident here as he recognizes that his apostolic office and gifts are
something that he must impart to others for their edification.
7. Three of the five times the verb metadi,dwmi (metadidomi—to share, to impart) are used refer to
the sharing of physical things with others that may have need of them. Lk. 3:11; Rom. 12:8; Eph.
4:28
8. The fourth usage is found in Thessalonians, and deals with the fact that Paul and his group not only
imparted the gospel to the Thessalonians, but also imparted their very lives/souls. IThess. 2:8
9. Paul makes it plain that he desires to impart some spiritual grace gift to the Romans, which has led
to some serious misunderstandings.
10. Although it is true that the language here is used of spiritual gifts that are bestowed by the Holy
Spirit at the point of salvation, Paul does not refer to those in this case.

Romans 1 16
Ron Snider--Makarios Bible Church
11. The noun ca,risma (charisma) refers to that which is freely and graciously bestowed on another; it
is used in contexts that do not refer to one’s spiritual gift. Rom. 5:15-16, 6:23 (salvation); ICor. 7:7
(celibacy); IICor. 1:11 (rescue or deliverance from death)
12. One reason that it cannot refer to the spiritual gift given at salvation is that Paul is not the agent that
bestows that gift; the Holy Spirit bestows that gift at the point of salvation. ICor. 12:4,9
13. The root meaning of the noun ca,risma (charisma) is that of a gracious benefit that is freely given to
another.
14. That term is qualified by the adjective pneumatiko,j (pneumatikos—spiritual), which is used to
contrast this gift with some earthly or bodily gift.
15. This adjective denotes that which proceeds from, or is characterized by, the pneu/ma (pneuma—
spirit), and refers to that which is spiritual in nature as opposed to worldly, carnal, or fleshly.
16. The sense is that Paul, as the apostle to the Gentiles, had a number of spiritual blessings that came
through and by him; not the least of these was the revelation of the mystery doctrines for the Church
Age. Eph. 3:3-9
17. The Bible also records that fact that Paul was quite proficient in the temporary gift of languages/
tongues (ICor. 14:18), but recognized the relative lack of value in that gift. ICor. 14:6
18. Where Paul did excel was in the matters of revelation (receiving information from God), knowledge
(assimilating that information), prophecy (communicating the truth), and teaching (imparting
information to others). ICor. 14:6
19. That is the force of what he means when he indicates that he desires to share some spiritual gift
with the Romans; he desired to function toward them in some now unspecified way for their
edification.
20. Although there was no way that Paul could know precisely what the Romans might need in terms of
revelation, knowledge, etc., he knew that when he arrived, he would be blessed by God to provide
what they might be lacking in God’s plan.
21. He follows this first purpose with another purpose clause that that is introduced by the preposition
eivj (eis—into) and the articular infinitive of the verb sthri,zw (sterizo—established).
22. Although some see this as a result clause, it should be evident that it is Paul’s intended purpose;
further, it would only be the result if the Romans received and oriented to Paul’s ministrations.
23. The verb sthri,zw (sterizo) first means to fix firmly in place, to support or establish something ; it is
used figuratively with the idea of causing one to become firm inwardly, to be confirmed or
stabilized.
24. Paul’s intention is that by imparting some spiritual benefit on the Romans they will be strengthened
and stabilized in the Christian way of life, exercising greater faith and obedience as a result of his
work. IThess. 3:2; IIThess. 2:17
25. This brings up the important point that sound and consistent teaching in the truth stabilizes believers
(Ps. 119:28; Eccles. 7:19; Acts 14:21-22; Eph. 3:16-19), while ineffective, incomplete, or false
teaching destabilizes and can destroy believers. Acts 15:24; Gal. 1:6-7, 2:4-5; IIPet. 2:1,3
26. Paul begins verse 12 with a relatively rare construction that only occurs three times in the New
Testament.
27. The literal sense of it is now this is, but may be understood to mean something like now what I
mean by this is…
28. Paul does not want the Romans to think that he views his visit as a one-sided affair, in which he is
the great spiritual provider and that they have nothing to offer.

Romans 1 17
Ron Snider--Makarios Bible Church
29. Paul was humble, and expressed that humility by his further explanatory comments in verse 12,
which will demonstrate that his view is that the visit will be mutually beneficial; he does not want to
come off as patronizing or boastful.
30. The first verb in verse 12 is the infinitive of sumparakale,w (sumparakaleo), which literally means
to call alongside with someone; it has the idea of being comforted, encouraged, and exhorted
together with others.
31. It is grammatically a purpose infinitive, which continues the thought of the phrase I long to see you
so that I may impart from verse 11; Paul longs to see the Romans so that he may be encouraged as
well.
32. However, Paul’s mutual encouragement with the Romans is contingent upon his arrival, his
imparting of the aforementioned spiritual benefit, and their positive reception of that blessing.
33. The following prepositional phrase evn u`mi/n (en humin) is rightly expressed in the New
American Standard as denoting the time while Paul is with/among the Romans.
34. Since that is the case, the real emphasis on the mutual encouragement is actually on what Paul will
receive from the Romans since he is the only one that will be among you all.
35. Paul indicates that the intermediate agent that produces the mutual comfort of encouragement is the
faith that exists in each other.
36. Although the noun pi,stij (pistis—faith) has the definite article, it does not refer to the faith; it is
not a synonym for doctrine in the believer, but to the principle of active faith or believing.
37. It is viewed as the intermediate agent that produces the comfort since all comfort and encouragement
actually comes from God. Acts 9:31; IICor. 1:3-4, 7:6; IIThess. 2:16
38. The same idea of a communicator receiving comfort from those that demonstrate faith is also found
in the first letter to the Thessalonians. IThess. 3:7
39. The fact that faith is the basis for the comfort or encouragement also brings out the point that Paul is
not concerned with the level of spiritual growth in the Romans, but rather in the fact that they
believe the truth.
40. This indicates that any believer, no matter what level of spiritual growth he may have attained, can
encourage any other believer by demonstrating his faith in the matters of the truth.
41. While it is very likely that Paul was more spiritually advanced and mature than these believers in
Rome were, he could be encouraged by the fact that they both share the same system of thinking.
42. Paul closes verse 12 with another statement about their mutual faith, placing the faith of the Romans
in the first position and following with his own faith.
43. This once again has the effect of emphasizing what Paul will receive from the Romans, and places
his contribution to them in the secondary place.
44. What was accomplished in the early part of the Church Age through apostles, prophets, and
evangelists has now been delegated to the individual pastor-teachers, who are responsible to provide
spiritual blessing through the teaching of the Word of God.
45. The pastor-teacher is to provide the teaching necessary to strengthen and stabilize believers for their
spiritual growth, comfort, and encouragement (Acts 15:31-32); likewise, the pastor-teacher is
strengthened and comforted as he observes the positive volition and faith of the sheep allotted to
him. Phil. 2:19; Col. 4:11
46. The mutually beneficial relationship allows the pastor-teacher to provide the teaching that can result
in maximum glory for the believers who orient to the content; likewise, believers provide the
necessities of life for the ox, so he can continue to provide their spiritual food.

Romans 1 18
Ron Snider--Makarios Bible Church
Doctrine of the Pastor-teacher

1:13 I do not want you to be unaware, brethren, that often I have planned to come to you (and
have been prevented so far) so that I may obtain some fruit among you also, even as among the
rest of the Gentiles. {de, (cc) disjunctive, but, now—ouv (qn)--qe,lw (vipa--1s) to want, wish,
desire-- su, (npa-2p) you all--avgnoe,w (vnpa) comp.infin. to be uninformed, to be ignorant of
something--avdelfo,j (n-vm-p) voice of address, brothers--o[ti (cc) that, about the fact that--polla,kij
(ab) many times, often, frequently--proti,qhmi (viam--1s) 3X, only in middle, to set something before
oneself, to set before some task or duty--e;rcomai (vnaa) direct object for protithemi--pro,j (pa) to,
toward--su, (npa-2p) you all—
kai, (ch) and, but, yet--kwlu,w (viap--1s) to keep something from happening, to hinder, to prevent--
a;cri (pg) used for extent of time, up to the point, until--o` (dgms+) the--deu/ro (ab) of time, now; the
entire prhase means until now, or so far-- i[na (cs) introduces Paul’s purpose in visiting Rome--ti.j (a-
iam-s) some, any--karpo,j (n-am-s) fruit--e;cw (vsaa--1s) I may have, obtain, reap-- kai, (ab) also—
evn (pd) among--su, (npd-2p) you all--kaqw,j (cs) just as, even as--kai, (ab) also—evn (pd) in,
among--o` loipo,j (a--dn-p) the others, the rest of--e;qnoj (n-dn-p) the Gentiles}

Exposition vs. 13
1. Having explained to the Romans that he had a strong desire to come and visit them, Paul now moves
on to provide some historical information with respect to that proposed visit.
2. He employs a formula that he often uses when he desires to communicate a piece of information that
he deems to be especially important. ICor. 10:1, 12:1; IThess. 4:13
3. The use of the vocative plural avdelfo,j (adelphos—brothers) is first designed to point to their
mutual relationship in the family of God.
4. Additionally, Paul uses this term as he communicates very personal information about his own
personal life and his interaction with the Romans.
5. Paul believes it is important for the Romans to know that he has had a strong desire to come and see
them in the past; not only has he prayed for them, prayed to come to them, and longed to see them,
he has made specific plans for the trip that had not come to fruition.
6. Some have suggested that Paul’s failure to visit Rome might have been considered by some in Rome
to be a slight of sorts.
7. If any of that sort of thinking was present in Rome (and there is no real reason that it should have
been), Paul provides the back story so that the Romans are not ignorant of what has happened to
prevent his appearance in Rome to this point.
8. This is clearly seen in the use of the historical tenses, which follow the present tense of I do not
want you to be unaware.
9. When Paul states that he had tried to make plans many times, it indicates that he had certainly been
aware of a Christian presence in Rome for some time.
10. The verb Paul uses is the aorist indicative of proti,qhmi (protithemi), which means literally to set
or place before someone.
a. Cranfield suggests that this verb is stronger than other verbs for wishing, wanting, or desiring
something, and he believes that the implication is that Paul had made some definite plans for a
visit to Rome that simply had not been realized.6
6
C.E.B. Cranfield, The International Critical Commentary on Romans
Romans 1 19
Ron Snider--Makarios Bible Church
 b. BDAG suggests that what is being set before a person has the nuance of a task that should be
accomplished as a part of his duty.
11. There can be little doubt that Paul would have wanted to establish a Christian presence in Rome
given the importance of that city in the empire; however, that had already been accomplished
previously by others and he knew it.
12. A study of Paul’s writings indicates that it was not his desire to work in other places where the
gospel had previously penetrated; rather, his desire was to take the good news to places that had not
been exposed to it as of yet. Rom. 15:20-21
13. The phrase beginning with the conjunction kai, (kai—and) is accurately reflected in the New
American Standard translation as a parenthetical thought, with the sentence resuming with the
purpose clause.
14. It is evident in verse 13 that Paul does not provide the reason(s) that had prevented him from coming
to Rome by the time he writes this letter.
15. Thus, some have posited various things that would explain the use of the passive verb kwlu,w
(koluo –to be hindered, or prevented from doing something).
a. Some take the verb as a divine passive, indicating that God hindered Paul.
b. Others believe that satanic opposition was the cause. IThess. 2:18
c. Given the context and time of writing, some attribute it to the Jerusalem offering.
d. Others simply believe his apostolic labors had left him no time for the visit.
16. However, in chapter 15 Paul makes it plain that what actually hindered him from coming to Rome
was his own desire to proclaim the truth in regions that had never heard it. Rom. 15:20
17. As long as there were areas that the good news had not penetrated, Paul deemed it his first priority to
take the gospel to those regions; thus, what had prevented him from coming to Rome was what he
deemed to be God’s priorities for his life.
18. Nevertheless, it is saying far too much to state that Paul did not have a desire to go to Rome (he
clearly states that he did), or that he did not want to evangelize in that area since a church was
already in existence. Rom. 1:15
19. Paul makes his purpose in coming to Rome very clear; he uses the conjunction i[na (hina—that)
with the aorist subjunctive of e;cw (echo—have, obtain) to express that purpose.
20. The accusative some fruit is forward in the sentence to emphasize the importance of spiritual
production to Paul.
21. The Greek term karpo,j (karpos—fruit) is used metaphorically to refer to the results of some
activity or undertaking. Eccles. 2:19; Isa. 13:18; Jer. 6:19
22. The idea of production is inherent with this idiomatic usage, which would include the production of
those being evangelized (new converts), and the growth among those that profit from Paul’s teaching
ministry.
23. By the time Paul writes this letter, he has seen the results of his labors among the Gentiles in the
Roman provinces of Achaia, Macedonia, Asia, and Galatia.
24. He now envisions a period of productive labor among the Romans, which should be understood in
the same sense as expressed in the letter to the Philippians. Phil. 1:22,25
25. In that epistle, Paul clearly viewed his work as fruitful labor, which he relates to the spiritual
growth and continued advance of the believers in Philippi.
26. The suggestion that karpo,j (karpos—fruit) should be viewed in the same sense it is used later in
this book is completely without merit. Rom. 15:28

Romans 1 20
Ron Snider--Makarios Bible Church
 a. M.A. Kruger has suggested that this is Paul’s subtle way of trying to tell the Romans that he
expected them to contribute to the Jerusalem offering.7
b. This should not be seriously considered, since it was Paul’s position that he never requested
money from those that he was evangelizing and/or new converts. IThess. 2:5,9
c. Since Paul had no personal contact with the church at Rome, he would never have requested
money from them.
d. Additionally, he makes it plain later in the letter that he does not intend to visit Rome until after
the Jerusalem offering has been delivered. Rom. 15:25-29
27. Paul closes verse 13 with the assertion that his ministry has yielded fruit among other Gentiles, and
he expects a similar period of fruitful labor among the Romans.
28. This might also suggest that the church was predominantly composed of Gentiles at this time.

1:14 I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish.
{te, (cc+) both…and--{Ellhn (n-dm-p) to Greeks, those influenced by Hellenism-- kai, (cc)--ba,rbaroj
(ap-dm-p) 6X, focus is on those that are not Greeks--te, (cc+)—both…and--sofo,j (ap-dm-p) wise,
skillful, clever--kai, (cc)--avno,htoj (ap-dm-p) 6X, without understanding, lacking intelligence,
foolish, dull--ovfeile,thj (n-nm-s) 7X, lit. to be in debt, to be a debtor; fig. of having an obligation, to
be liable for something--eivmi, (vipa--1s) I am}
1:15 So, for my part, I am eager to preach the gospel to you also who are in Rome. {ou[tw (ab)
used to draw an inference from what precedes, thus, so— to, pro,qumoj (ap-nn-s) 3X, lit. to have
emotion or passion before, to be eager, willing--kata, (pa) according to--evgw, (npa-1s) to me--kai,
(ab) adjunctive, also--su, (npd-2p) to you all--o` (ddmp+) the ones—evn (pd)--~Rw,mh (n-df-s)
residing in Rome-- euvaggeli,zw (vnam) comp.infin. to proclaim good news}

Exposition vs. 14-15

1. Although there is no particle or conjunction that connects verse 13 with verse 14, the logical
connection should be evident; Paul’s desire to reap fruit among the Romans was part of his
obligation toward all mankind.
2. Paul continues his thought from verse 13, where he concluded his sentence with the statement about
the rest of the Gentiles.
3. The more general term Gentiles is now qualified in verse 14 by two distinctions, which have raised
questions about how one should interpret these two pairs of contrasting terms.
4. The Greek te, (te) is used with the conjunction kai, (kai) to connect two or more concepts, which
are normally similar concepts; however, it can also be used to refer to opposing concepts.
5. To the Jews, the world was divided along racial lines, which consisted of VIoudai/oi (Ioudaioi—
Jews) and {Ellhnej (Hellenes—Greeks), with the religions of the two forming the line of
demarcation.
6. To the Greeks and Romans, the world was divided into {Ellhnej (Hellenes—Greeks) and
ba,rbaroi (barbaroi—non-Greeks).
7. Greeks were those that spoke the Greek language and had embraced the Greek culture, which had
been promulgated by Alexander the Great throughout his extensive empire; the Greek culture was
embraced and practiced by the Romans themselves.

7
M.A. Kruger, Westminster Theological Journal 49.1, 1987
Romans 1 21
Ron Snider--Makarios Bible Church
8. Those that did not speak Greek (or spoke it poorly) and were not indoctrinated by Hellenism were
considered to be uncultured.
9. The term ba,rbaroj (barbaros—non-Greek, barbarian) is an onomatopoetic word (a word that
mimics the sound of that to which it refers, like buzz or hiss) that evokes the image of babbling or
gibberish, which was a derogatory way of referring to one speaking a non-Greek language.
10. Thus, when Paul speaks of the Greek, he is referring to anyone in the Roman Empire that had
adopted the Hellenistic culture, who spoke Greek, and lived by the tenets of Hellenism.
11. When Paul refers to the barbarians, he is referring to those in the Roman Empire that remained true
to their native culture, did not speak Greek (or speak it well), and who did not adopt the Hellenistic
culture.
12. This certainly demonstrates the racial and cultural divisions are not a factor in the plan of God; one’s
racial or cultural background is not an impediment to belief in the gospel or in spiritual growth.
13. The question that arises is how one is to understand the second pair of terms and how they relate to
the first pair of terms.
a. Each pair denotes the totality of the Gentiles, and the two pairs are essentially identical.
b. Each pair denotes the totality of the Gentiles, but viewed from a different perspective.
c. The first pair denotes the whole of the Gentiles, while the second denotes the whole of humanity.
14. Since Paul is clearly speaking about his work among the Gentiles, and his future hope for his work
in Rome, it makes the most sense to understand this as viewing the Gentiles from different
perspectives.
15. The second pair deals with Gentile humanity in terms of their relative knowledge and education;
some were very educated while others lacked a great deal in formal training.
16. The Greek adjective sofo,j (sophos—wise) referred to a clever person that knew how to do things,
build things, or who had been instructed in the philosophical disciplines of the great teachers.
17. The second adjective is avno,htoj (anoetos—foolish) and literally means to be without
understanding; it is clearly the opposite of wise and means to be senseless, foolish, or stupid.
18. Thus, the wise focused on those that had a formal education and had been instructed in the
disciplines of life; the foolish refers to those that lacked formal education and training.
19. This clearly demonstrates that factors such as IQ, education, and training are also not factors in
hearing, learning or orienting to the plan of God.
20. It should be observed that in these terms Paul is not speaking in a prejudicial, arrogant, derogatory,
or contemptuous fashion; he is merely viewing things as they are normally perceived in an objective
and factual manner.
21. Cranfield points out that the first two groupings were to be viewed as entire communities, while the
second two adjectives referred to individuals.8
22. Paul references his attitude and position toward the Gentiles as being one of indebtedness; the Greek
noun ovfeile,thj (opheiletes) first referred to one that had a financial obligation or debt toward
another.
23. He uses it here to refer to the obligation that his apostolic commission placed on him; as the apostle
that God appointed to the Gentiles, Paul was obligated to communicate God’s plan to those Gentiles,
without exception. ICor. 9:16
24. Although Paul speaks of his ministry in terms of an obligation that is to be fulfilled, it is evident
from what follows that Paul did not regard the repayment of his debt as a burden.

8
C.E.B. Cranfield, The International Critical Commentary on Romans
Romans 1 22
Ron Snider--Makarios Bible Church
25. He begins verse 15 with the adverb ou[tw (houto), which refers to what precedes and links his
obligation with the explanation of the manner in which he fulfills it.
26. The entire phrase that follows is to. katV evme. pro,qumon (to kat eme prothumon) has been
understood in various ways, but has the sense of thus, my eagerness, or I, for my part, am
eager…
27. Paul explains that his sense of obligation, which stemmed from the fact that God had appointed him
as the apostle to the Gentiles, resulted in an eager desire on his part to pay that obligation.
28. For Paul, repaying the obligation was not so much a matter of duty as it was a great privilege to
proclaim the unfathomable riches of Christ. Eph. 3:1-10
29. Since Paul has made it plain that he is under obligation to every Gentile in the world, he is ready,
willing, and anxious to come to Rome to fulfill his obligation toward them through the proclamation
of the gospel.
30. In this, Paul manifests what every communicator of the truth should possess; every communicator
should not regard his commission as some joyless duty to be fulfilled, but should readily and
willingly be prepared to voluntarily fulfill the ministry he has been assigned.
31. While many have taken the final thought of proclaiming good news to you all at Rome to refer to
the simple matter of evangelism, that misses the point to some extent.
32. First, it is clear that Paul is writing to believers, who he believes to be oriented to the truth at a
substantial level; he has already addressed them as brothers as well. Rom. 1:8,13
33. Thus, it should be evident that Paul’s conception of the gospel was that there was more to it than
simply information that related to Ph1 salvation.
34. It is clear that for Paul, the gospel dealt not only with the initial matter of salvation, but the
subsequent matters of spiritual growth (all the issues relating to the Christian way of life), and
eternal rewards. Rom. 1:11; Gal. 1:23; Eph. 3:8-10; Phil. 1:16,27; Col. 1:5
35. Thus, the idea of proclaiming the gospel to those at Rome contains the reality of initial
evangelization of those that have not heard the good news, and the ongoing work of teaching the
disciples.
36. The nonsense that Paul is desirous of coming to Rome to establish Rome as a client nation (the entire
concept of the client nation is unscriptural nonsense) because he wanted them to replace Israel is so
biblically indefensible as to invite ridicule.
37. The Church is the “nation” that was to replace Israel, and had already done so by this time
spiritually. Matt. 21:43

1:16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who
believes, to the Jew first and also to the Greek. {ga,r (cs) introduces the reason for Paul’s eagerness
to proclaim the gospel in Rome—ouv (qn)--evpaiscu,nomai (vipn--1s) 11X, to be ashamed takes the
accusative of the person or thing—to, euagge,lion (n-an-s)--ga,r (cs) explanatory--du,namij (n-nf-s)
power, ability, capability--qeo,j (n-gm-s) genitive of possession--eivmi, (vipa--3s) is, keeps on being,
denotes a state—eivj (pa) into--swthri,a (n-af-s) into salvation, that leads to and results in salvation--
pa/j (a--dm-s) dative of advantage, to everyone-- o` (ddms+) pisteu,w (vppadm-s) the one believing,
the one having faith--te, (cc+) but…and, not only…but also-- VIoudai/oj (ap-dm-s) to the Jew, a
descendant of Abraham --prw/toj (abo) first--kai, (cc) but also--{Ellhn (n-dm-s) to the Greek,
Gentile, non-Jew}

Romans 1 23
Ron Snider--Makarios Bible Church
Exposition vs. 16
1. These next two verses form the conclusion of Paul’s introduction, and provide the transition into the
main body of the letter.
2. While verse 16 is introduced with the explanatory conjunction ga,r (gar—for), which continues to
expand on the thought of the previous verse, verses 16-17 set forth the theme for the entire book of
Romans.
3. The structure of these two verses are comprised of four subordinate clauses, each of which is
designed to build upon and elaborate upon the one the precedes it.
4. The mention of proclaiming the gospel in Rome naturally leads one to consider the fact that Rome
was the capital, and was viewed as the premier city in all the empire.
5. At this time, Rome was viewed by many as the center of the world, was a very cosmopolitan city,
and exercised a unique influence over the entire empire.
6. The culture very much reflected the matter of Greek wisdom, which exalted the standards of pagan
philosophers and poets; like the Greeks, the Romans took pride in their philosophical sophistication
and rationalism.
7. Rome generally practiced very polytheistic forms of religion that contained elements of immorality
intertwined with their religious practices; further, they had great difficulty in accepting the idea of a
single, omniscient, omnipotent God.
8. The Romans viewed themselves as being very superior to those they conquered and ruled, and the
Jews were no exception.
9. Thus, for Paul (even though a Roman citizen, racially a Jew) to desire to bring his very simple
message of an insignificant crucified Jew to the center of Roman power and influence demanded
some confidence.
10. That is precisely what he manifests in his first explanatory statement of verse 16, about not being
ashamed of the gospel.
11. He manifests his actual confidence in the gospel by means of litotes, which is a literary device that
makes an affirmation by means of negating its opposite. No small feat
12. The verb evpaiscu,nomai (epaischunomai—ashamed) is used to denote a painful emotional
experience, a loss of social or other status because of some event or activity.
13. It has the idea of being embarrassed about someone or something because of a fear of humiliation; it
can even denote the idea of being afraid of doing something because one lacks courage or
conviction.
14. Paul manifests the very attitude that Jesus commended; He warned people of the consequences of
manifesting shame/embarrassment/humiliation because of His teachings. Mk. 8:38
15. This message, which was considered to be weak and foolish by the elite cultures of the day, was not
as it seemed; in spite of all overt appearances, the foolishness of the proclamation contained and
manifested the very power of the eternal God.
16. Paul has had to deal with the wisdom of the world, differing religious views, antagonism, hostility,
and persecution in such places as Athens, Ephesus, Corinth, and Jerusalem; thus, he would no more
be intimidated in Rome than he was in these other major cities.
17. Paul continues to build on the thought of being eager to come to Rome, as he adds another
explanatory clause to explain his lack of reticence; as with the first clause in verse 16, the second is
introduced by the conjunction ga,r (gar—for).
18. Paul explains that his lack of reserve is based on the very qualities that are inherent within the gospel
message; the first quality is that of power.

Romans 1 24
Ron Snider--Makarios Bible Church
19. The Greek noun du,namij (dunamis—power) generally has the idea of capability, with an emphasis
on function; it denotes the potential for functioning in some specific way.
20. Paul will continue on to say that the specific manner in which the gospel is capable of functioning is
in regard to the matter of salvation; the end result of that capability is eternal deliverance from sin
and death.
21. The English term dynamic is consistent with this Greek term in that it deals with power, force, and
energy that is active, that which produces motion or results; it is opposed to that which is static or
merely potential.
22. The dynamic aspect of the gospel is that it involves an encounter with the living God, in which He is
actively at work to confront men and persuade them of the truth.
23. The gospel relates the matters of sin, death, and Hell, and proclaims the love of God for humanity
and His desire to share His life, love, peace, joy, and eternal wealth with all men.
24. The words of the gospel are not simply lifeless words that communicate a simple message or offer
advice about one’s life; rather, the gospel has the omnipotent power of God inherent within those
words to provide the very righteousness and life of God.
25. This is very valuable information for the communicator of the gospel, who is faced with his own
limitations, imperfections, and failings.
26. The communication of the truth is in no way compromised by its human mouthpiece; the inherent
power in God’s plan comes from His word and not from those speaking it. ICor. 2:1-5
27. The motion or results to which the gospel leads are found in the prepositional phrase eivj swthri,an
(eis soterian—into salvation).
28. It should be noted that the terms du,namij (dunamis—power) and swthri,a (soteria—salvation)
have numerous parallels in Hellenistic writings.
29. As Cranfield observes, “The existence of Hellenistic parallels to Paul’s language here is hardly
surprising, since saving power is naturally what most religions are concerned with.”9
30. The word salvation is used much the same in the Old Testament and the New Testament; it
encompasses the ideas of deliverance, safety, preservation, soundness, restoration, and healing.
31. A careful analysis of the Scriptures reveals that several different kinds of deliverance may be
referred to by the single term saved/delivered.
a. Temporal deliverance from danger. Ps. 18:48, 37:39-40; Dan. 6:27
b. Deliverance from sickness or disease. Mk. 5:23,28,34
c. Ph1 deliverance from the eternal penalty of sin. Jn. 3:16-17, 10:9; Acts 4:12
d. Ph2 deliverance from the power of sin in time. IICor. 7:10; IIThess. 2:13; IITim. 3:15
e. Ph3 deliverance from loss at the Bema Seat. ITim. 4:16; ICor. 3:12-15
32. Although such a wide range of human experience is expressed by the word, its major, specific use in
the New Testament focuses on the work of God on behalf of mankind in providing eternal
deliverance.
33. In that regard, it brings together at least twelve extensive and vital doctrines that include,
redemption, reconciliation, propitiation, conviction, repentance, faith, regeneration, forgiveness,
justification, sanctification, preservation, and glorification.
34. This doctrine will focus on the two aspects that are inherent in the term; the first is being rescued
from a lost state, while the second involves being brought into a saved state, which results in a
relationship with God and the reception of life and blessing.
35. Although the power of God is inherent within the gospel, and is fully capable of producing salvation
for all, Paul limits the acquisition of salvation to everyone who believes.
9
ibid.
Romans 1 25
Ron Snider--Makarios Bible Church
36. This stresses the matter of volition, as well as the fact that God does not force Himself or His plan on
those that have no desire to participate in it.
37. The doctrine of unlimited atonement provides the potential salvation for the entire human race, the
Bible clearly restricts actual reception of salvation to those who believe in Christ. ITim. 4:10
38. This is the sole requirement of man, and is taught repeatedly throughout the New Testament; there is
no other condition for receiving salvation other than believing the very simple message of the
gospel.
39. Faith is a non-meritorious system of thinking, in which the one believing puts his trust in the object
of faith; there is no merit in faith, the merit lies solely in the object of faith.
40. The final phrase in verse 16 is designed to underscore and explain the adjective pa/j (pas—
everyone); the construction indicates a fundamental relationship between the two nouns Jew and
Gentile.
41. This denotes the fact that both the believing Jew and the believing Gentile are both equal recipients
of the power of God contained in the gospel.
42. Unlike the previous usage of {Ellhn (Hellen—Greek), which was used in a more restrictive way in
verse 14, the term here merely signifies anyone that is not a Jew; it simply has the sense of Gentile.
43. Paul is emphasizing the universal nature and availability of the gospel; salvation is available to
anyone that believes, Jew and non-Jew alike.
44. However, the addition of the adjective prw/toj (protos—first) suggests that even within the basic
equality under the good news, there remains a certain priority for the Jew.
45. Although many suggestions have been offered about what Paul specifically means here, the
statement is unambiguous and deals with the matter of salvation in light of Jewish priority.
46. This priority began before the formation of the nation proper; it began when God chose Abraham to
become a blessing to all the families of the earth. Gen. 12:1-3
47. From the time Abraham complied with the terms of the covenant he became the father of the Jews,
who have been distinguished from the rest of the world by their numerous and great privileges.
48. It was to the Jews that the truths of the plan of God were entrusted (Rom. 3:2), and through their
genetic line that the Messiah came into the world. Jn. 1:11; Rom. 1:3
49. They were the first to receive the teachings of the kingdom at the time of Christ, demonstrating
God’s preference. Matt. 15:24; Acts 3:26
50. It was from Israel that the gospel was first proclaimed, and from there it expanded to the regions of
Samaria and the other parts of the earth. Jn. 4:22; Acts 1:8
51. It should be observed that while Jew and Gentile are equal recipients of the blessings of salvation by
faith, Paul continued to honor this matter of Jewish priority during his ministry. Acts 13:14ff,
14:1ff, 17:1-2, 18:4

1:17 For in it a righteousness from God is revealed from faith to faith; as it is written, "BUT THE
RIGHTEOUS man SHALL LIVE BY FAITH." {ga,r (cs) further explanation--dikaiosu,nh (n-nf-
s) fairness, justice, rightness--qeo,j (n-gm-s) genitive or origin, or source— evn (pd)--auvto,j (npdn3s)
in it, in the gospel--avpokalu,ptw (vipp--3s) is being revealed, is being disclosed—evk (pg) from--
pi,stij (n-gf-s) ablative of source—eivj (pa) into--pi,stij (n-af-s) leading to faith, the goal is faith--
kaqw,j (cs) even as, just as--gra,fw (virp--3s) it stands written--de, (ch) but, now--o` di,kaioj (ap-
nm-s) the righteous man—evk (pg) from, ablative of source--pi,stij (n-gf-s) faith--za,w (vifm--3s) will
live, deponent middle}
Exposition vs. 17

Romans 1 26
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1. Paul continues in verse 17 with his series of statements; the conjunction ga,r (gar—for) introduces
another statement that continues to expand and explain the idea of the gospel.
2. The prepositional phrase evn auvtw/| (en auto—in it) refers grammatically back to the neuter term
euvagge,lion (euangelion—gospel) in the first part of verse 16.
3. The gospel is also the unexpressed subject of the verb eivmi, (eimi—it is) in the second explanatory
clause of verse 16.
4. The next phrase the righteousness of God has proven to be one of the most difficult to define in this
book, since it is used eight times in Romans and only twice in Paul’s other writings. IICor. 5:21;
Phil. 3:9
5. There have generally been three options for interpreting the phrase, with the most common simply
taking the phrase as meaning God’s attribute of righteousness; that classifies the genitive as one of
possession—God’s righteousness.
6. The second is to understand the phrase as it relates to the working of God, which focuses on His
activity in justification; this view sees the genitive as a subjective genitive—God produces/provides
justification.
7. The third view takes the meaning to focus on the righteous status of man, which comes as a result of
God’s action in justifying the sinner; this view sees the term righteousness as a genitive/ablative of
source—righteousness from God.
8. While there is little doubt that the gospel does deal with God’s attribute of righteousness (in
contradistinction to man’s sin), and God is the One who justifies the sinner, the emphasis of Paul
here is on the righteousness that comes from God to the one who believes.
9. When the gospel is correctly understood, the good news is that the believing sinner is made
righteous by God through his faith in the message.
10. The family of words that deals with the matter of righteousness begins with the most basic word
di,kh (dike), which originally signified that which was customary, that which was the norm.
11. Its earliest usages saw di,kh (dike) as the divine law of the universe and of civic life, the true
standard of human conduct that dealt with what was just, right, or proper.
12. The adjective di,kaioj (dikaios—righteous) is used to describe the man whose conduct conforms to
the standard of di,kh (dike), the man who observed the customs and duties of life, one who fulfills
his obligations to the gods as well as to men.
13. The noun dikaiosu,nh (dikaisosune—righteousness) denotes the abstract quality of being di,kaioj
(dikaios); it was used to refer to the civic virtue of the honest, law-abiding citizen, who loyally
discharges his duties and obligations.
14. When these terms are applied to God, it is evident that He has the status of perfect righteousness;
God always thinks and does that which is in accord with what is right, just, appropriate, and proper.
15. The gospel, not the Law of Moses or any other vehicle, is the agent that reveals how a sinful man
can enter into the state of righteousness.
16. The true doctrine of total depravity teaches that mankind is afflicted with the genetic sin nature, out
of which comes spiritual death; in the state of spiritual death and sin, man is unable to retrieve his
lost condition by his own efforts.
17. What the Old Testament made plain, and what is confirmed by the New Testament, is that man in
himself does not have the capability of being or becoming righteous. Ps. 53:1-3, 143:2; Prov. 20:9;
Eccles. 7:20; Isa. 64:6; Jer. 17:9

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Ron Snider--Makarios Bible Church
18. Paul indicates that this righteousness from God is being revealed in the gospel; the Greek verb
avpokalu,ptw (apokalupto—revealed) means to cause something to be fully understood, to
uncover and bring to light that which has been covered or concealed.
19. While it is true that the Old Testament did reveal the matter of faith and righteousness, it is through
the gospel that the clearest exposition of the matter of righteousness and salvation is made.
20. The present tense of the verb indicates that the righteousness from God is continuing to be revealed
in the sense that righteousness continues to be offered to men.
21. The phrase that follows from faith to faith has been understood in many different ways that
generally include the idea of progressing from one kind of faith to another.
a. From the faith of the Old Testament to the faith of the New Testament.
b. From the faith of the law to the faith of the gospel.
c. From the faith of the communicators to the faith of the hearers.
d. From the faith of the present to the faith of the future.
e. From faith in one doctrine to faith in another.
f. From God’s faithfulness to man’s faith.
22. However, the problem with all these is that they seek to make the text say more than it actually does
by imputing a particular meaning to it.
23. While many connect the phrase to the verb avpokalu,ptw (apokalupto—revealed) that precedes it,
it is far more likely that Paul connected the phrase with the status of righteousness that God bestows.
24. This is confirmed by the quote from Habakkuk that follows, and the very similar section in Romans
3 that deals with the righteousness of God and the matter of faith. Rom. 3:21-22
25. The phrase from faith is simple enough and has the idea of from the source of faith, or on the
basis of faith; this is confirmed in the quote that follows, which uses the very same construction.
26. The second part of the phrase is eivj pi,stin (eis pistin—into faith) is somewhat more difficult, and
the typical explanation of it in doctrinal churches is entirely wrong; faith here is not a synonym for
Bible doctrine.
27. Rather, the preposition eivj (eis) is used with the accusative case to denote the goal of something,
the end result; in this case, the idea is that the righteous standing before God begins and ends with
faith.
28. Paul is thus stressing the primacy of faith in the matter of salvation; God’s righteousness comes from
the source of faith and faith alone.
29. Paul next introduces an Old Testament quotation with the common formula kaqw.j ge,graptai
(kathos gegraptai—it is written), which means exactly as it has been written and still stands written.
30. He cites a verse from Habakkuk to confirm the truth of what he has just stated; this same quote is
found in Galatians 3:11 and in Hebrews 10:38. Hab. 2:4
31. While Paul’s quote is not identical to the Hebrew text or the Greek text of the LXX, he adapts the
text to his own purpose, understanding it in terms of the matter of righteousness by faith.
32. The literal Greek in Romans should be translated as Now, the righteous one from the source of
faith will live.
33. This brings up the question as to whether one is to construe the prepositional phrase by/from faith
with the verb za,w (zao—will live), or if it is to be viewed as modifying the term the righteous one.
34. The immediate context deals with the matter of the righteousness of God, which comes from the
source of faith; it does not contain any thought of living by faith.
35. Thus, it should be understood that the one who is righteous by means of faith will live; however,
Paul will not develop the concept of true living until later in this epistle.

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36. From Romans 1:18-4:25 Paul elaborates on the matter of righteousness that comes through faith,
while Romans 5:1-8:39 elaborates on the matter of what the life of the one who is righteous by faith
actually entails.

1:18 For wrath from God is revealed from heaven against every ungodliness and unrighteousness
of men who suppress the truth in unrighteousness, {ga,r (cs) explanatory--avpokalu,ptw (vipp--
3s) is being revealed--ovrgh, (n-nf-s) strong displeasure, anger, wrath, particularly as directed at
wrongdoing --qeo,j (n-gm-s) ablative of source, from God--avpo, (pg)--ouvrano,j (n-gm-s) from
heaven--evpi, (pa) on, upon, against--pa/j (a--af-s) every--avse,beia (n-af-s) 6X, a lack of reverence
for deity, sacrilegious, impiety, godlessness--kai, (cc)--avdiki,a (n-af-s) opposed to what is right or
just, unrighteousness-- a;nqrwpoj (n-gm-p) ablative of source--o` (dgmp+) kate,cw (vppagm-p) to
prevent, to hinder, to restrain, to suppress; conative present--h` avlh,qeia (n-af-s) the truth—evn
(pd)--avdiki,a (n-df-s) in, with, by unrighteousness}

Exposition vs. 18
1. This verse begins the next major section of Romans, which will extend from Romans 1:18-3:20; it is
important for the interpreter to focus on the fact that Paul does not have multiple objectives in this
section, only a blanket condemnation of mankind in general.
2. Since word frequency can only give the reader an insight into the emphasis of the author, it is
interesting to note that the words related to justification and righteousness are used 24 times between
verse 18 and Romans 4:25.
3. Additionally, the terms that relate to the matter of faith and believing are used 27 times, and are
often found in close connection with those of justification and righteousness.
4. It is clear that the section that begins with verse 18 is a strong condemnation of humanity, and it has
been generally suggested that Paul is condemning Gentiles specifically in the section from verses 18-
32.
5. More recently, some have suggested that since there is no language (i.e. Hellen, ethnos) defining the
objects of Paul’s polemic (a writing strongly attacking a person or position), so the Jews should be
included in this indictment against humanity as well.
6. However, there are some reasons to generally confine this section to a condemnation of the Gentile
cultures and not to a condemnation of the Jews.
a. First, what is recorded here is very similar to the Jewish view of Gentiles during the first century
when Paul writes.
b. The overt forms of idolatry that are contained in chapter 1 were quite common among Gentile
cultures, but far less common among Jewish society.
c. There is little doubt that the Greco-Roman world engaged in homosexuality, while such behavior
was generally rejected by the Jews because of the Mosaic Law. Lev. 20:13
d. The self-righteousness of the Jews (which was well known and prevalent at that time) does not
fit with the statement in verse 32; the Jews would have roundly condemned sin, not
congratulated those practicing it.
e. The audience clearly changes at the beginning of chapter 2, and Paul indicts the Jews for
engaging in the same types of behaviors as the Gentiles they condemn.

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Ron Snider--Makarios Bible Church
7. As Schreiner has noted10, the strategy of Paul here is very similar to the argument found in the book
of Amos; there, God pronounced judgment on Gentile cities and nations first and then informed the
Jews of a similar judgment on them. Amos 1:3,6,9,11,13, 2:4,6
8. Paul continues his explanation by using the same explanatory conjunction ga,r (gar—for) to begin
verse 18; this immediately poses the question as to what Paul is explaining.
a. Some suggest that since the identical verb (being revealed) is used to describe the revelation of
God’s wrath that was used to describe the revelation of righteousness that Paul is continuing to
elaborate on the initial subject of the gospel. Rom. 1:16a
b. Others take it to expand on the idea of why righteousness by faith is needed in the first place; the
necessity of righteousness by faith is to be explained by the reality of the wrath of God.
9. While some have attempted to give his conjunction some adversative force (they want to translate it
as but), there is no real reason for understanding it in any way other than its normal meaning.
10. It makes the most sense to see verse 18 expanding on the need for righteousness by faith since
mankind is inherently under the wrath of God from birth.
11. Therefore, this section of Romans is not further defining the nature of the gospel, it forms the
preparation or background against which the gospel must be understood.
12. As with the previous verse, the genitive of God should be understood as an ablative of source (wrath
from God), that is even further qualified by the ablative phrase from Heaven.
13. Thus, while the righteousness of God comes by means of faith, the wrath of God is being revealed
apart from the matter of faith, and comes from Heaven itself.
14. The fact that Paul specifies Heaven as the source of this wrath is designed to underscore that what is
being revealed comes from the very throne room of God, where God sits as the righteous judge and
king of the universe.
15. This is intended to add a greater element of solemnity to what Paul is saying; he envisions an
omniscient king watching from Heaven where nothing on the earth is hidden from His sight.
16. The reality of God’s wrath has troubled many, in that they often understand it in terms of human
beings and the function of anger and wrath in that context.
17. Human beings can be capricious, vindictive, and can often express their anger in ways that are
completely out of proportion to the offense; sometimes their wrath does not even have a legitimate
basis.
18. However, God’s wrath is none of these things; God’s wrath is His expression of righteousness and
justice against sin, evil, and all that is opposed to His moral character.
19. There is an essential relationship between God's righteousness and his wrath; if God were to tolerate
sin, evil, and wickedness, one could rightly call His righteousness and justice into question.
20. Some interpreters are not comfortable with the idea that God has a personal hatred of sin, and choose
to believe that God’s wrath is merely the inevitable process of cause and effect that occurs within a
moral universe.
a. Certain Greek philosophers espoused the idea that the concept of the wrath of God was not
consistent with an enlightened view of deity, and the Romans to a large degree first accepted this
view.
b. However, the Romans also seem to have developed the concept of the wrath of God, which
acknowledged that some divine wrath always comes openly into view.
c. The common view was that certain natural disasters, famine, sickness, and plagues were the
result of ignorance, negligence, or carelessness in regard to the demands of deity.

10
Thomas Schreiner, Baker Exegetical Commentary of the New Testament
Romans 1 30
Ron Snider--Makarios Bible Church
 d. As we shall see, the Roman view that the wrath of God that falls specifically on the impious is
very consistent with what Paul will state here.
21. However, for God righteousness and sin are personal matters, which emphasizes precisely how God
views sin and how He feels about it; God is not passive when it comes to the matters of ungodliness
and unrighteousness, He is inflexible in His opposition to evil.
22. The present tense of the verb avpokalu,ptw (apokalupto—is constantly being revealed) should
make it plain that one should not attempt to restrict the display of God’s displeasure to a particular
historical period or situation.
23. Although God’s wrath against sin has been seen in such events as the flood, the destruction of the
cities of the plain, the tower of Babel, and even the cross, it will also be seen in the final judgment at
the Great White Throne.
24. However, what is in view here is the reality that God is continually manifesting His displeasure by
means of various judgments, sufferings, natural disasters, and discipline that fall at any time in
human history.
25. Since the cosmic system generally has no place for this theology, many people simply ascribe the
wrath of God to such things as bad luck, fate, mother nature, or accidents.
26. The prepositional phrase that follows is designed to make explicit the objects of God’s righteous
indignation; the preposition evpi, (epi—on, upon, over) can be used with the accusative case (as
here) to denote hostility or antagonism.
27. The objects of God’s wrath are more individualized than the New American Standard implies when
it translates the adjective pa/j (pas) as all; when that adjective is used with an anarthrous substantive
it has the sense of every.
28. The omniscient God, who rules over all from Heaven, observes each and every violation of His
righteousness by those under Heaven; nothing escapes His sight and the justice due for such actions.
Rev. 18:4-5
29. Thus, His wrath that is being revealed is not anger that is indiscriminate, irrational, or without
foundation; rather, His wrath being revealed is due to the matter of specific and verifiable actions of
individuals on planet earth.
30. Although some interpreters seek to make the two terms almost synonomous, the fact is that each has
its own specific nuance in spite of the fact that there is some overlapping of meaning.
31. The first term is avse,beia (asebeia—ungodliness), which is defined as behavior that demonstrates
a lack of reverence for deity and any divine institutions; this is normally expressed in terms of
sacrilegious words and actions.
32. The second term is defined by BDAG as the corollary to the first, but notes that avdiki,a (adikia—
unrighteousness) focuses more on the matter of a violation of human rights and matters of justice.
33. It should be noted that this term also encompasses violations of God’s rights as seen by the fact that
when one rebounds, God cleanses him from avdiki,a (adikia). IJn. 1:9
34. When one considers the fact that the single adjective pa/j (pas—every) governs both nouns, he
should understand that no sin or evil escapes the notice of God; His wrath is revealed against
everything that is wrong.
35. The term a;nqrwpoj (anthropos—men) is in the genitive/ablative case; here, it is another ablative of
source; men are the ones producing the ungodliness and unrighteousness.
36. The term men is further defined by the articular participle that follows; the verb kate,cw (katecho)
first means to hold down or hold fast, and came to have the idea of hindering, preventing, or
restraining someone or something.

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Ron Snider--Makarios Bible Church
37. In this case, men committing various forms of ungodliness and unrighteousness are also guilty of
attempting to suppress the reality of the truth.
38. As Cranfield has observed, the present participle of kate,cw (katecho) is to be understood as a
conative present; the conative present portrays the subject as wanting to do something, and even
attempting to do something, but not necessarily succeeding.11
39. Thus, those with an agenda of suppressing or seeking to restrict the truth will come to find that the
truth is not hampered or hindered in any way by their machinations. IICor. 13:8
40. The arrogance of the negative (whether they are believers or not) will not serve them when it comes
to the matter of the truth; the truth will win out in the end in spite of their attempts to distort or
restrain it.
41. Although Paul does not elaborate on the content of the truth here, he later refers to it as the truth
about God. Rom. 1:25
42. The noun avlh,qeia (aletheia—truth) is derived from the verb lanqa,nw (lanthano) with an alpha
privative; the term literally means hiding nothing.
43. Truth refers to that which is objectively real or factual, things as they really are, which can be known
or understood; it may be understood better by noting those things that contrast with truth.
a. It is opposite of going astray, wandering, or error.
b. It is opposite of fictions of myths.
c. It is opposite of lies or falsehoods.
d. It is opposite of that which is wrong or evil.
e. It is opposite of things that are pretexts (false justification) or excuses.
44. In the two verses that follow, Paul will cite one very specific area in which mankind (Gentiles most
specifically) is guilty of suppressing the truth.
45. This demonstrates an important theological truth; men are guilty not because they do not understand
the nature of reality or truth; they are guilty because they reject and sin against the truth they do
have.
46. Paul concludes with the statement that these men suppress/hold down/hinder the truth in the sphere
of unrighteousness.
47. Many translators and interpreters here take the prepositional phrase evn avdiki,a| (en adikia—in
unrighteousness) as an instrumental of means; that indicates that further unrighteous behavior is the
means they use to suppress the truth.
48. As Lenski has observed, “Here Paul explains in one little clause how, despite the constant
revelation of God's wrath, men go on in their wickedness; whenever the truth starts to exert itself
and makes them feel uneasy in their moral nature, they hold it down, suppress it. Some drown its
voice by rushing on into their immoralities; others strangle the disturbing voice by argument and
denial...These denials and these arguments are not altruistic; they are the efforts of the ungodly to
suppress the disquieting truth in the interest of their own ungodliness.12
49. The general language here indicates that Paul is not being specific, but is articulating a blanket
condemnation of mankind.
50. For Paul, human history is a record of the basic sin of rebellion against God, which is evidenced by
repeated and universal expression.
51. Therefore, while the vice list is clearly evident in Romans 1, this is not designed to be a denunciation
of those vices as it is to be understood as an analysis of the human condition.

11
C.E.B. Cranfield, The International Critical Commentary on Romans
12
R. Lenski, The Interpretation of St. Paul's Epistle of the Romans
Romans 1 32
Ron Snider--Makarios Bible Church
1:19 because that which can be understood about God is evident within them; for God made it
evident to them. {dio,ti (cs) equivalent to dia touto hoti, normally has the sense of because— to,
gnwsto,j (ap-nn-s) 15X, that with which one is familiar, what is known, notable-- o` qeo,j (n-gm-s)
objective genitive; about God--fanero,j (a--nn-s) what is visible, what is seen, plain, evident-- eivmi,
(vipa--3s) is—evn (pd)auvto,j (npdm3p) among them--ga,r (cs) explanatory conjunction--o` qeo,j (n-
nm-s)--auvto,j (npdm3p) to or in them--fanero,w (viaa--3s) made it plain, made it manifest}

Exposition vs. 19
1. Verse 19 begins with the subordinate conjunction dio,ti (dioti), which is used to mark a causal
connection between what preceded and what follows.
2. While some have connected what follows with the subject of God’s wrath from the first part of verse
18, it actually provides the reason why what has been stated about men suppressing the truth is to be
considered as a valid assertion.
3. The verbal adjective gnwsto,j (gnostos) is derived from the verb ginw,skw (ginosko), which
denotes familiarity with someone or something that is acquired through experience or association.
4. Verbal adjectives in the Greek that end with toj (-tos) either have the meaning of a perfect passive
participle (being known), or express possibility (what can be known).
5. It can variously be rendered as understand, recognize, or figure out; the adjective then means that
which has been figured out, recognized, or understood, or that which can be understood.
6. While the bulk of the usages in the New Testament have the sense of the perfect participle, this is the
only place where the term is used by Paul.
7. In this case, the term should be understood in terms of potential and translated as that which can be
figured out or understood about God.
8. This simple phrase indicates that there are things about God that are not knowable, since the infinite
will never be fully comprehended by finite human beings. Job 11:7-8, 36:26, 37:5; Rom. 11:33-36
9. However, some things can be known (in fact, are known) about God and those things have already
been manifested, as seen in the predicate nominative of the adjective fanero,j (phaneros).
10. That adjective denotes that which is evident, that which is readily known, that which is clear or
visible, or that which is open to public notice or knowledge.
11. The prepositional phrase evn auvtoi/j (en autois) may be understood in at least three different
ways.
a. Some take the phrase as a way to express the ordinary dative and translate it as to them.
b. Others take it to refer to the place the revelation takes place (i.e. internally) and translate it as in/
within them; however this is unlikely since the context is dealing with external revelation and
not with internal comprehension.
c. Most take it as it is normally used and understand it to refer the entire group of men and translate
it among them.
12. The last meaning seems preferable here in that Paul is dealing with the matter of external revelation
in the verse that follows; thus, in their midst and all around them what can be known about God is
continually being manifested.
13. Paul continues with another explanatory or causal use of the conjunction ga,r (gar—for, because,
since) and asserts that the reason God can be known is because God has willed it so.
14. Paul uses the cognate verb fanero,w (phaneroo—to make visible, reveal, expose publicly) to
indicate that God has not attempted to make it difficult to understand Him; rather, He has made His

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 existence known as a result of His own choice to reveal certain things about Himself through the
physical creation.
15. Since God has made this revelation to the human race, they are culpable for figuring out what can
actually be ascertained about God.
16. While one cannot figure out or understand everything about God, it is evident that God has made
some things so clear that failure to acknowledge these things is grounds for condemnation and
judgment.

1:20 For because of the creation of the world His invisible attributes, His eternal power and
eternal divinity, have been clearly seen, being understood through what has been made, so that
they are without excuse. {ga,r (cs) explanatory—avpo, (pg) from--kti,sij (n-gf-s) can refer to the act
of creating, or to the thing created; ablative of source or possibly time--ko,smoj (n-gm-s) genitive of
apposition, world, orderly creation--to, avo,ratoj (ap-nn-p) the unseen, the invisible things--auvto,j
(npgm3s) possession--te, (cc+) both…and--avi<dioj (a--nf-s) 2X, a rare word, always, everlasting,
eternal, governs both nouns that follow--auvto,j (npgm3s) of Him, His--h` du,namij (n-nf-s) power,
ability, capability--kai, (cc)--qeio,thj (n-nf-s) 1X. that which pertains to deity, divine nature, divinity—
kaqora,w (vipp--3s) 1X, to cleary see, to perceive thoroughly, note present, are continually being seen
—to, poi,hma (n-dn-p) the things being made, God’s handiwork-- noe,w (vpppnn-p) 14X, to grasp or
understand something by thinking about it, to perceive, understand, have insight; causal participle—
eivj (pa)—to, eivmi, (vnpaa) the to be; a construction for purpose-- auvto,j (npam3p)
accus.gen.reference--avnapolo,ghtoj (a--am-p) 2X, lit. without a defense, without an apology,
inexcusable}
Exposition vs. 20
1. The student should be aware of the fact that the Greek text of verse 20 has a substantially different
word order than what is reflected in the New American Standard translation.
2. When one omits the various explanatory phrases in the first portion of verse 20, the first sentence
simply states that the unseen things of Him are clearly seen.
3. As very many interpreters have noticed, this constitutes Paul’s use of an oxymoron (intentionally
combining contradictory terms or concepts); this literary device is used to force the reader to stop
and ponder what has been said.
4. In this case, the question becomes how can one see the invisible attributes of an invisible God?
5. The phrase to. gnwsto.n tou/ qeou/ (to gnoston tou theou—that which can be figured out or
understood about God) from verse 19 is now defined more closely in verse 20 as the unseen things
of Him.
6. Paul does not indicate that God has revealed all His unseen qualities or attributes through the
physical creation; rather, he focuses on the three distinct qualities of God’s consistency, His power,
and His divinity.
7. The Greek construction uses a single definite article with the two nouns power and divinity, which
indicates that even though they are distinct, they are to be viewed somewhat as a single idea.
8. The adjective Paul uses to qualify the two nouns power and divinity is unusual; the term avi<dioj
(aidios—eternal) is derived from a term that means always and denotes that which is ceaseless or
continuous. Acts 7:51
9. It does not refer to time as much as it refers to that which is constant; this would actually focus more
on that which is habitual than it does on the attribute of eternal life. Tit. 1:12

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10. Thus, the adjective qualifies the two nouns with the idea that God’s power and divinity are matters
of a constant ongoing nature.
11. The Greek noun du,namij (dunamis—power) generally has the idea of capability, with an emphasis
on function; it denotes the potential for functioning in some specific way.
12. Here, it should be understood to refer to the power necessary to form everything within the physical
creation as well as the ongoing power to sustain it.
13. The noun translated as divine nature is the Greek qeio,thj (theiotes), which is only used here and
refers to the things or actions that one might normally associate with a divine being.
14. Such manifestations would include things like healing, creating, and the power to perform mighty
acts that belong to the sphere of the divine or supernatural.
15. The verb Paul uses for seeing is kaqora,w (kathorao), which is only used here in the New
Testament, but is used four times in the Septuagint and frequently in secular Greek.
16. In secular usages, the verb is used most often for physically seeing something; however, the
evidence in the LXX is mixed since it is also used of mental perception.
17. Since Paul is using the verb to denote the matter of seeing the unseen attributes of God, it seems best
to allow for the oxymoron between the unseen things and what is physically seen.
18. This would simply mean that God’s unseen attributes are clearly seen in and through His creation in
the midst of those that are actively suppressing this knowledge.
19. When Paul states that His unseen things are being seen, he explains this with a participial phrase,
which focuses more on the matter of mental perception rather than physical sight.
20. The present passive participle of noe,w (noeo) should be understood in a causal sense, which
indicates that the basis for seeing the invisible attributes is the mental perception of the physical
things that have been created.
21. The verb itself means to grasp or comprehend something based on careful thought and consideration;
thus, when one considers the visible works of God in creation, he can “see” something about the
type of being necessary to form all these things.
22. The dative plural of poi,hma (poiema—that which is made, that which is created) is only used of
the works of divine creation.
23. The prepositional phrase avpo. kti,sewj ko,smou (apo ktiseos kosmou—from creation of cosmos)
may have a temporal force (from the time of creation), or it may denote cause (because of creation of
cosmos); while the latter is more likely, both are true and neither changes the overall meaning.
24. The noun kti,sij (ktisis) first refers to the act of creating something, then to the result of that act
(that which is created), and then to the sum total of what has been created (all creation).
25. Paul uses the term seven times in Romans, and all would appear to focus on the result of creating,
the physical creation. Rom. 1:25, 8:19,20,21,22,39
26. The noun that follows is ko,smoj (kosmos—world), which should be understood as a genitive of
apposition.
27. This means that the substantive in the genitive case refers to the same thing as the substantive to
which it modifies; however, the equation is not exact.
28. The genitive of apposition typically denotes a specific example that is a part of the larger category
named by the head noun; in this case, it defines the creation more closely as being orderly rather
than chaotic.
29. The basic meaning of the term ko,smoj (kosmos—world) denotes that which serves to beautify
something through decoration or adornment; it refers to something that is orderly, something that is
arranged in a pleasing way.

Romans 1 35
Ron Snider--Makarios Bible Church
30. God’s world then demonstrates not only His divine power, but His knowledge, wisdom, and sense of
style and beauty; this is a constant witness that never ceases to offer its testimony. Ps. 19:1-4a
31. The final portion of verse 20 is frequently taken as a result clause since it naturally sounds like one;
thus, many interpreters understand it to mean that as a result, they are without excuse.
32. However, the construction that uses the preposition eivj (eis—into) and the articular infinitive is
most often one that expresses purpose.
33. This indicates that part of God’s eternal purpose was to provide a revelation of Himself in the natural
order; thus, every human that has ever lived has been the recipient of this witness and must draw a
conclusion from the testimony.
34. While the natural creation does not reveal everything about God, it does form a part of general
revelation, which has been classically defined as “The disclosure of God in nature, in providential
history, and in the moral law within the heart, whereby all persons at all times and places gain a
rudimentary understanding of the Creator and his moral demands…this forms a universal, ongoing
witness to God’s existence, His nature, and His character.13
35. General revelation is distinct from specific/special revelation in that it is provided to all men at all
times, and relies on nothing other than what is present in the physical world.
a. Knowledge of general revelation is common to all people, it is not hidden, they do not have to
seek to discover it, and it is impossible to avoid.
b. Modern science and other disciplines are not part of general revelation since these are generally
only comprehensible to those with advanced training in the various scientific disciplines.
c. The subject of general revelation is God Himself, not the physical world; the physical world is
simply a witness to God’s existence and nature.
36. What is evident from both the Bible and history is that humanity’s invariable response to general
revelation is predominantly negative, which gives rise to the doctrinal concept of negative volition.
37. Mankind is constantly surrounded on all sides by the visible evidence of God’s existence,
specifically His eternal power and divine nature; however, rather than acknowledge the truth of this
mankind has generally responded by attempting to suppress these truths. Rom. 1:18
38. Therefore, from the biblical perspective, one may conclude that all normal men are aware of the
existence of God if they live in the physical world that God created; there are no exceptions to this in
human history.
39. God’s purpose in all this revelation of Himself via the natural order is to remove any excuse that
men might attempt to offer with respect to their alleged ignorance of God’s existence.
40. The term rendered without excuse is the Greek adjective avnapolo,ghtoj (anapologetos) with a
prefixed alpha (which negates the meaning); it is derived from the verb avpologe,omai
(apologeomai).
41. That verb means to speak in one’s own defense against charges that have been leveled against him; it
is the Greek root from which the English terms apology and apologetic are derived.
42. In this case, God’s eternal plan through the physical creation was to provide an ongoing, visible
witness to His existence, which was designed to leave mankind without a defense if they sought to
claim ignorance.
43. The accusative of the pronoun auvto,j (autos—they, them) functions as the subject of the infinitive
are, and grammatically refers to those men who have been the subject since verse 18b.
44. It should be noted here that the knowledge one may obtain about God in the creation is not sufficient
to provide salvation; rather, it is provided to leave man without an excuse regarding God’s existence
and to demonstrate that God’s judgment is just.
13
B. Demarest. and G. Lewis, Integrative Theology: Knowing Ultimate Reality, the Living God
Romans 1 36
Ron Snider--Makarios Bible Church
Doctrine of God Consciousness
1:21 For even though they recognized God (His existence), they did not honor Him as God or give
thanks, but they became futile in their speculations, and their foolish heart was darkened. {dio,ti
(cs) causal conjunction--ginw,skw (vpaanm-p) having known, having recognized or understood-- o`
qeo,j (n-am-s)—ouv (qn)--w`j (cs) as, like--qeo,j (n-am-s)--doxa,zw (viaa--3p) to honor, glorify,
express a high opinion of someone by extolling him--h; (cc) marks alternative, or--euvcariste,w
(viaa--3p) to express appreciation, to offer thanksgiving-- avlla, (ch) BUT--mataio,w (viap--3p) 1X, to
render something empty, vain, futile, worthless; passive indicates they were given over to deceptive and
meaningless thinking—evn (pd) in--o` dialogismo,j (n-dm-p) 14X, the process of reasoning, the
internal deliberations; the content or conclusions one reaches-- auvto,j (npgm3p) of them, their--kai,
(cc)--skoti,zw (viap--3s) 5X, lit. to become dark, to be made dark; light was withdrawn-- h` avsu,netoj
(a--nf-s) 5X, lit. one who lacks sunesis, void of understanding, lacking sense, foolish-- auvto,j (npgm3p)
of them, their--kardi,a (n-nf-s) heart, the seat of life, the center of one’s existence}
Exposition vs. 21
1. Verse 21 begins with the subordinate conjunction dio,ti (dioti), which is used mark a causal
connection between what preceded and what follows.
2. In this case, the connection is between the matter of why they are without an excuse, which is
explained by what follows in the first part of verse 21.
3. What follows the conjunction is the aorist active participle of the verb ginw,skw (ginosko—to
know, recognize, understand), which is to be understood here in a concessive sense, as reflected in
the corrected translation.
4. The verb ginw,skw (ginosko) is not identical to the verb oi=da (oida—know), which is actually
the perfect form of the verb eivdw/ (eido), which is not used in the New Testament.
5. Since it is actually a perfect in form scholars have maintained a distinction between the perfective
type of knowledge and the partial, progressive, or acquired knowledge of the verb ginw,skw
(ginosko).
6. There are a couple of passages in the Gospel of John that demonstrate the difference between the
two verbs.
a. John 8:55—“and you have not come to know Him ( ginw,skw ginosko), but I know Him;”
oi=da (oida).
b. John 13:7--"What I do you do not realize now ( oi=da oida—know), but you will understand
hereafter." ginw,skw (ginosko—figure out, recognize, understand)
7. Thus, the reader should not understand Paul to be saying that mankind had a perfect understanding
of God, His essence, or His plan; rather, mankind had a limited, progressive knowledge about the
fact that God exists.
8. The use of the definite article with the noun qeo,j (theos—God) is designed to remove any doubt
that Paul is speaking about the one true God.
9. Any attempt to make this passage say more than it does, by suggesting that this is referring to Jesus
Christ and the revelation that God has provided through His Son, manifests a complete lack of
distinction between general and special revelation; it further manifests a complete misunderstanding
of Paul’s intention here.

Romans 1 37
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10. Special revelation is revelation that is not available to all men at all times; rather, it is provided at
various times in history, to various men or people, and comes through various means other than the
natural world. Heb. 1:1-2
11. The appearance of Jesus Christ in history is a matter of special revelation and so is the Bible; these
two forms of revelation provide much more information about God than simply the matter of His
existence and divine nature. Jn. 1:14-18; ITim. 3:16
12. One must understand that general revelation is not designed to provide salvation, it is designed to
provide men evidence of the existence of God; from that rudimentary knowledge, one should be
motivated to seek out further information about God and His plan.
13. Paul’s indictment of the Gentile cultures (which is largely the focus of this section) does not involve
their rejection of special revelation, it involves their rejection of that revelation which is common,
and available at all times to all men.
14. One application that is evident from this passage is that the believer should not waste his time in
evangelistic or apologetic efforts to convince the unbeliever that God exists; the unbeliever already
knows that God exists.
15. As Cranfield has observed, “They have in fact experienced Him—His wisdom, power, generosity—
in every moment of their existence, though they have not recognized Him. It has been by Him that
their lives have been sustained, enriched, and bounded. In this limited sense, they have known Him
(or more accurately known about Him) all their lives.”14
16. Paul goes on to say that even when they recognized certain qualities relating to the existence of God,
they did not respond as the situation required.
17. While the natural revelation of God is not sufficient to provide the information with respect to
salvation, it does provide the knowledge that should result in certain behaviors, like reverence and
gratitude.
18. Paul will deal with these two specific areas of failure on the part of mankind; the first deals with
God’s actual nature and the response that is called for based on His divine nature.
19. The verb doxa,zw (doxazo—honor, glorify) is the first thing that unbelievers are said to have
neglected; the verb first meant to have an opinion about something or someone, and then to treat one
in the manner that opinion demands.
20. It came to refer to the words or actions that were directed toward another so as to enhance his
reputation; it has the sense of praise, extol, glorify, or honor.
21. In other words, even though mankind was aware of God’s exalted nature, they did not ascribe glory
to Him or act in ways that reflected what God actually deserved.
22. The second thing mankind did not do (refused to do) is seen in the verb euvcariste,w (eucharisteo
—give thanks); the verb means to express gratitude or appreciation for the benefits or blessings that
have been bestowed by another.
23. God has not only provided physical life to every man, He has provided all that is necessary to live in
the physical creation (living grace); God has further provided blessings that go well beyond the
matter of simple living grace. Acts 14:17
24. Even though mankind should have recognized that they were indebted to God for His blessings, they
did not fulfill the obligations that these blessings made incumbent upon them.
25. Instead of acting in a manner that acknowledged, glorified, and thanked God, Paul goes on to
describe what mankind actually did; he introduces their activity by means of the strong adversative
conjunction avlla, (alla—BUT).

14
C.E.B. Cranfield, The International Critical Commentary on Romans
Romans 1 38
Ron Snider--Makarios Bible Church
26. The verb Paul uses is mataio,w (mataioo—to render something futile, worthless, empty, or void),
which is used only here in the New Testament.
a. It is found in the aorist passive indicative, which indicates the reality of the statement, but does
not indicate the agent that rendered these men foolish.
b. While one can always argue for a divine passive (one in which God is the unspoken agent), it is
evident that these men are rendered futile or worthless by their own activity.
c. God’s judicial activity is not in view here; it will be introduced in verse 24.
27. The family of words is used some 11 times in the New Testament, and denotes that which is without
effect, that which yields no result, and that which accomplishes nothing.
28. The Greek noun keno,j (kenos—empty) refers to that which is worthless because it lacks actual
content (Mk. 12:3); ma,taioj (mataios) refers to that which is worthless because it is deceptive.
29. While the family of words is prominent in the Septuagint, and is used to translate a number of
Hebrew words, the family is specifically used to refer to the matter of idolatry, the worship of false
idols. Jer. 2:5
30. In that passage, the Hebrew noun lb,h, (hebhel) is used with the verb lb;h' (habhal) to denote that
God’s people became useless, empty, or worthless because of their pursuit of deceptive idols;
compare the New English Translation, “They paid allegiance to worthless idols, and so became
worthless to me.”
31. Similarly, the same Greek family is used for that Hebrew family of words in other places to denote
the idea of idol worship. IKings 16:13,26; IIKings 17:15; Jer. 8:19, 10:1-8, 51:18; Jon. 2:8
32. As one Hebrew lexicon notes, “two inexorable principles are illustrated here: every man takes on to
some degree the character and nature of the God he worships, and the characteristic of all false
gods is that they destroy their worshippers”.15
33. Paul will go on to make clear that he recognized that there was a progression from the matter of
recognizing that God existed (and refusal to acknowledge such) and the subsequent matter of
idolatry.
34. This degradation is said to take place in their thoughts; the Greek term for thoughts is
dialogismo,j (dialogismos), which deals first with the reasoning process and then with the content
of one’s reasoning, the conclusions reached by means of the thought processes.
35. That term is generally used in the New Testament with a nuance of evil; the idea is often that of
wrong or evil thoughts that indicate a loss of touch with reality. Mk. 7:21
36. As Moulton has pointed out, the prepositional phrase translated as in their thoughts is more likely
to be expressing the instrument or means by which these people became foolish and worthless.16
37. However, it matters little if these men are rendered stupid by means of their own thinking or if they
express their stupidity in the sphere of their thinking, since both are true.
38. Their thinking processes then reflect the very real disconnect that occurs in those that reject the truth
to which they have been exposed; once truth is rejected, they begin substitute ideas that arise from
the source of the own conjectures.
39. What is true here of unbelievers is equally true of believers that have some knowledge of the truth
and begin to reject that for ideas of their own making; their ability to reason is quickly and
permanently harmed.
40. It does not take rejection of too many principles of doctrine to begin to degrade the thinking
processes, which then begins the process of rationalizing the rejection of other principles of the truth.
15
TWOT entry for lb,h, (hebhel)
16
J.H. Moulton, A Grammar of New Testament Greek, II
Romans 1 39
Ron Snider--Makarios Bible Church
41. The heart is used in the Bible to denote the seat of life, the seat of all activity that makes a man
what he is; in this case, the emphasis is on the intellectual element of his life.
42. The term heart is qualified by the adjective avsu,netoj (asunetos), which properly refers to one that
lacks su,nesij (sunesis); that word refers to the faculty of comprehension, intelligence, and the
matter of insight and understanding.
43. As BDAG notes, the adjective avsu,netoj (asunetos) refers to one that lacks inner organization, one
that is void of understanding, senseless, or foolish; it also implies a lack of moral quality, the lack of
understanding respecting one’s obligations toward God and others.
44. The verb skoti,zw (skotizo) is also an aorist passive indicative, which again denotes the reality of
what is stated, but does not indicate who or what the agent is.
45. As with the previous verb mataio,w (mataioo—to become foolish, stupid) the agent is actually the
activity of the men themselves; as they insist on rejecting the light (truth) they have been given, it
leaves no alternative but darkness.
46. Since the heart is the more comprehensive term for the inner life, determines the direction of life and
the commitments a man makes, to have light withdrawn is something with the most serious of
consequences.
47. Thus, the light they had (that which is known about God) was suppressed and rejected, leaving
them with the darkness of theological and moral error.
48. Light and darkness are contrasted throughout the Bible, beginning with the matters of physical light
and darkness in the Genesis account. Gen. 1:3-5
49. However, physical light and darkness are used as symbols of the viewpoint of God and all that is in
contrast with the viewpoint of God; this includes sin, human viewpoint, satanic and demonic
viewpoint. Jn. 1:5, 3:19; IJn. 1:5
50. The kingdom and rule of God is characterized by light (illumination, truth, understanding), while the
kingdom and rule of Satan is characterized by darkness (what is false, deceptive, foolish, without
value). Eph. 6:12; Col. 1:13; IPet. 2:9
51. While the emphasis here is on the intellectual aspects of their reasoning, when the heart becomes
darkened it impacts other aspects of one’s life including his norms and standards, his conscience, his
emotional responses, and even his powers of perception.

1:22 Although they constantly claim to be wise people, they became fools, {fa,skw (vppanm-p) 3X,
to state with confidence, to claim, to assert; concessive; functions as subject of infinitive-- eivmi, (vnpa)
to be; denotes ongoing action, constantly--sofo,j (a--nm-p) wise men--mwrai,nw (viap--3p) to be
foolish, to act foolishly; cognate mwro,j is the root of our term moron}
1:23 and exchanged the glory of the incorruptible God for an image in the form of corruptible
man and of birds and four-footed animals and crawling creatures. {kai, (cc)--avlla,ssw (viaa--3p)
6X, to make something different, to change, to alter; to exchange one thing for another-- h` do,xa (n-af-
s) brightness, splendor, fame, glory--a;fqartoj (a--gm-s) 8X, impervious to corruption or death,
incorruptible, immortal--o` qeo,j (n-gm-s) the God; possessive genitive— evn (pd) denotes that which
is acquired in the exchange, with, for--o`moi,wma (n-dn-s) 6X, likeness, appearance, image--eivkw,n
(n-gf-s) an object shaped to resemble something, a portrait, an icon, form-- fqarto,j (a--gm-s) 6X,
subject to decay or destruction, perishable, mortal, corruptible-- a;nqrwpoj (n-gm-s) man--kai, (cc)--
peteino,j (ap-gn-p) birds--kai, (cc)--tetra,pouj (ap-gn-p) 3X, that which as four feet, quadrupeds--

Romans 1 40
Ron Snider--Makarios Bible Church
kai, (cc)--e`rpeto,n (n-gn-p) 4X, lit. reptiles, that which crawls or creeps, opposed to quadrupeds and
birds}

Romans 1 41
Ron Snider--Makarios Bible Church
Exposition vs. 22-23
1. Verse 22 uses another participle, which is also to be understood in a concessive sense, as the subject
of the infinitive of the verb eivmi, (eimi—to be).
2. The verb fa,skw (phasko) is only used three times in the New Testament, and denotes the action of
stating something with confidence and certainty, dogmatically and bombastically asserting their
supposed wisdom.
3. In this case, it is to be understood in a negative sense of professing something that is not true,
pretending to be something one is not.
4. The very fact that negative people have such grandiose views of themselves and claim such high
status for themselves drives home the contrast between human pretensions and the actual truth.
5. As the book of Proverbs makes clear, a man is not what he thinks himself to be, a man is what he
thinks; his thoughts determine his actual character. Prov. 23:7a
6. As people reject what is obviously before them in terms of revelation and refuse to submit
themselves to God’s obvious existence and demands, they must rationalize their behavior to others
and to themselves.
7. Rationalization refers to someone justifying what he is doing with an explanation that he knows at
some level in his consciousness is not the true reason for his action; rather, it is one he fabricated in
order to make his behavior appear to be acceptable.
a. Ayn Rand classifies rationalization as a psychological phenomenon, "a process of providing
one's emotions with a false identity, of giving them spurious explanations and justifications, in
order to hide one's motives, not just from others, but primarily from oneself."17
b. Reality exists as an objective absolute—facts are facts, independent of man’s feelings, wishes,
hopes, fears, or any other factor.
c. Rationalization is a process not of perceiving reality, but of attempting to make reality fit one's
emotions and preexisting views.
d. While this interpreter does not endorse Ayn Rand’s philosophical belief of objectivism, the
views on reality and rationalization are certainly consistent with the content of Romans 1.
8. The Greek construction is one that employs an infinitive that reflects indirect discourse; the direct
statement would be that we are wise men.
9. The Greek adjective sofo,j (sophos--wise) refers to those that possess sofi,a (sophia—wisdom); it
refers to one that claims intelligence, which is characterized by the ability to use knowledge so as to
order one’s behavior correctly.
10. The noun pertains to specialized knowledge that results in the skill for accomplishing some purpose;
these men claim to understand the truth that is necessary for living life in a proper and meaningful
way.
11. The family of words is akin to one that means to have a taste, which is important since the verb that
follows means to lose the effect of seasoning, to become tasteless. Matt. 5:13
12. Although these men claim to be skillful and tasteful, in reality their own lives have become tasteless,
insipid, and ineffective in matters that pertain to God and the truth.
13. In this context, their supposed wisdom must be used to explain the matters of origins and the natural
world that surrounds them, the actual truth about which they have actively and willingly suppressed
and rejected.
14. However, because they are arrogant and refuse to accept the truth that is visible to them, they must
attempt to justify their own views with alternative explanations.

17
Ayn Rand quotes from the Ayn Rand Lexicon.
Romans 1 42
Ron Snider--Makarios Bible Church
15. Mythology and idolatry have often been the very common results of man's need to identify some
power greater than himself; this stems from his arrogant refusal to acknowledge God as that power.
16. As Haldane has noted about ancient “wise men”, “All the ancient philosophers considered that
consummate virtue and happiness were attainable by man's own efforts; and some of them carried
this to such an extravagant pitch, that they taught that the wise man's virtue and happiness were
independent of God. Such was the insanity of their wisdom, that they boasted that their wise man
had in some respect the advantage of Jupiter himself, because his virtue was not only independent,
or his own property, but was voluntary, whereas that of the divinity was necessary. Their wise man
could maintain his happiness, not only independent of man and in the midst of external evils, but
also in defiance of God Himself: no power, either human or divine, could deprive the sage of his
virtue or happiness.”18
17. Modern society very much still reflects this ancient view that man is the source of his own meaning
in life; the doctrines that man is basically good, is the master of his own destiny, and can attain the
sublime knowledge and joy of becoming God are the norm in many religious, philosophical, and
psychological circles.
18. As modern men seek out ways to justify their rejection of God’s revelation of Himself in the natural
order, they must resort to convoluted ways of thinking that are characterized by a significant amount
of academic speculation.
19. They engage in religious, philosophical, and scientific speculation, often characterized by
rationalism, resorting to various human disciplines like revisionist history, philosophy, psychology,
sociology, geology, secular anthropology, and political science to explain away the things that the
Bible and nature clearly reveal.
20. However, when men refuse to acknowledge what has been clearly revealed, their claim to be
acquiring a new wisdom actually results in the opposite; they are not becoming wise, they are
becoming stupid.
21. In the end Paul states unequivocally that when a man engages in the suppression of the truth and
substitutes his own reasoning process in place of divine revelation he becomes a moron.
22. The aorist passive indicative of the verb mwrai,nw (moraino—to be foolish or stupid) is to be
understood as a constative aorist; the indicative mood is the mood of reality.
23. The aorist tense normally views the action as a whole; it describes the action in summary fashion,
without focusing on the beginning or end of the action specifically.
24. However, in this case, the aorist here comes close to the idea of the perfect tense; they became fools
and remain in that state unless something changes.
25. The very clear manifestation of the stupidity of negative volition is now introduced in verse 23 as
Paul moves to the unfortunate result of their rejection of God’s existence and suppression of His
work in the physical creation.
26. The verb avlla,ssw (allasso) means to make something different, to alter something (Acts 6:14);
here it has the sense of changing by exchanging one thing for another.
27. It should be understood as a constative aorist, which views the action(s) as a whole; it stresses the
action as a fact, without regard to how, when, where, why, or how often it occurred.
28. When the verb avlla,ssw (allasso—change, exchange) and its related forms are followed by the
preposition evn (en—in, with, by) it indicates that one thing was changed or exchanged with or for
another.
29. Thus, thing A is exchanged for thing B, with no loss of intrinsic quality; thing A still remains thing
A, and thing B still remains thing B.
18
Robert Haldane, Exposition of the Epistle to the Romans.
Romans 1 43
Ron Snider--Makarios Bible Church
30. However, the important thing here is that the glory of God always remains the glory of God; the
rejection and exchange does not affect God, but it results in the degradation of mankind.
31. Their folly is seen in their willingness to exchange the glory of the incorruptible God for anything,
especially for that which is significantly less.
32. In this context, the phrase the glory of God does not refer to the matter of actively glorifying God
(Jn. 11:4) but refers to the previous aspects of God that man could see via creation—His power and
divinity.
33. The English term glory is the translation of the Hebrew noun dAbK' (kabhodh), which literally
means to be heavy or weighty (ISam. 4:18); from the literal the figurative usage of being weighty,
important, impressive, or worthy of respect is readily understood.
34. When one considers the attributes of God, it becomes evident that the attributes of His power and
divinity far surpass the qualities that exist within lesser creatures. IChron. 29:11; Job 37:22; Ps.
104:1
35. Does one dare to compare the infinite nature of the other unseen attributes of righteousness, justice,
love, knowledge, power, and truth that God possesses to those possessed by finite creatures? Rev.
15:4; Ps. 145:5
36. His true glory is expressed by various theophanies in the Old Testament, but a very common form is
that of light, a transcendent light that surpasses human comprehension. Ps. 8:1; ITim. 6:16; IJn. 1:5;
Rev. 21:11,23
37. It is evident that the glory of God is expressed through His activities, which include everything from
initial creation, formation of angels, men, and the world, to His actions in providing temporal and
eternal deliverance/salvation. Jer. 10:6-16a
38. It should be noted that God’s glory does not only refer to His reputation, but refers to the very reality
of His glorious presence, which is contrasted with the transient mortality of man’s existence. Isa.
10:18, 13:19, 17:4, 40:6-8
39. God is further defined by the adjective a;fqartoj (aphthartos—incorruptible), which denotes that
which is impervious to decay, corruption, or death; this would focus on the attributes of eternal life
and immutability.
40. Given the revealed nature of God, it seems incomprehensible that mankind would not be humbled in
the light of such surpassing greatness and glory.
41. Nevertheless, mankind has suppressed the truths about God’s splendor, majesty, and power and
manifested their folly by trading the real glory of the incorruptible God for something that is not
actually real.
42. The Greek noun o`moi,wma (homoioma) refers to that which is similar in appearance to something
else; at best, it is a semblance, a likeness, or copy.
43. The noun that follows is eivkw,n (eikon), which refers to an object that is shaped to resemble the
form or appearance of something or someone; it is used of engravings on coins (Matt. 22:20) and
statues.
44. The distinction between the two terms (and they are used in some writings as synonyms) is that
eivkw,n (eikon) represents the original object, whereas o`moi,wma (homoioma) emphasizes the
similarity, but with no need for a real connection between the original and the copy.
45. Barrett suggests that Paul uses the two words but means no more than either would have suggested
separately; perhaps (as the translation suggests) the reduplication emphasizes the inferior, shadowy
character of that which is substituted for God.19
19
C.K. Barrett, A Commentary on the Epistle to the Romans
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Ron Snider--Makarios Bible Church
46. Thus, the phrase has the sense of mankind substituting a copy of a picture of man, who is mortal and
corruptible in the first place, in place of the reality of the actual glory of the immortal God.
47. As will be seen in the list that follows, what is put in place of the glory of God are things that only
exist by virtue of God Himself, from men, to birds, to quadrupeds, to reptiles and insects.
48. The term eivkw,n (eikon—form, likeness) should be understood to govern the other three genitives
that follow, indicating that they formed statues or made engravings of birds, quadrupeds, and
crawling creatures, which are also subject to decay and destruction.
49. While it was bad enough that mankind generally rejected the revelation of God’s wisdom and power
in the created order and began worshipping idols of corruptible humans, their religious apostasy did
not end there.
50. God had prohibited the Jews from making images shaped like a man, any animal on earth, or any
creature that moved along the ground. Ex. 20:3-4; Deut. 4:16-18
51. Paul uses these same categories to describe the degradation of religious idol worship, as people
move further away from the knowledge of God.
52. This decline from idols shaped like humans, to images of quadrupeds (bulls, oxen, horses, etc.), and
even to creeping things (crawling reptiles and various types of bugs) shows that a corrupt mind will
degenerate to the most insane types of “worship”.
53. A sampling of Gentile religious degeneracy includes the Egyptians, who worshiped various male and
female deities, various human/animal hybrids, crocodiles, cats, dogs, jackals, storks, serpents, frogs,
falcons, bulls, and of course, the dung beetle.
54. The other ancient cultures like the Sumerians, Assyrians, Babylonians, Medo-Persians, Greeks, and
Romans were also heavily engaged in similar religious practices.
55. Cultures farther to the east fared no better since they worshiped things such as humans, human
hybrids, horses, goats, dogs, wolves, monkeys, elephants, cattle, tigers, snakes, and pigs.
56. Lest believers today think that modern society has advanced beyond this, one only need to consider
the fact that many worship their families, celebrities (literally, American idols), athletes, politicians,
and others, seeking to look like them, act like them, and be like them.
57. While mankind may have largely advanced beyond the matter of worshiping lesser creation, it is
evident that the place of animals has been elevated beyond humans and their needs by the insane
protections afforded from everything from beetles to birds, and from beavers to bears.
a. In the United States alone, it is estimated that there are over 7000 different animal rights
advocacy groups.
b. About 56 of these groups maintain fully staffed offices in Washington, D.C. to lobby and harass
federal politicians; these offices employ over 700 people, and have a combined annual budget in
excess of $219 million dollars. Some animal rights groups even employ professional fund-raising
firms from New York and Los Angeles and spend over a million dollars annually on advertising
alone.
58. The United States Pet Industry has estimated that over $61.5 billion dollars was spent in 2012 simply
on pets, which does not include the amount people spend when their pets die; that works out to an
average of over $500 per pet annually.
59. Although there are no figures about what is spent on pet burials and cremations, there are now more
than 700 pet funeral homes, crematories and cemeteries, which prompted an article in Bloomberg
Businessweek entitled “There’s Never Been a Better Time to Be a Dead Pet.”.
60. When this is compared with what was spent on essentials, most households spent more on their pets
annually than they did on their residential phone bills ($381), on men’s and boy’s clothing ($404),
and even on alcohol ($456).

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61. More was spent on pet food than was spent on bread ($107), chicken ($124), cereal ($175), or
reading materials ($115).
62. When one considers the matter of idolatry, the best way of calculating the importance of something
to someone and where it falls in terms of priorities is to consider the amount of time, money, and
effort someone devotes to it.
63. When one considers that the amount given to religious organizations (churches) was only $101
billion dollars in 2012, it should be evident that animals are nearly as high a priority for many
Americans as God’s plan.

1:24 Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies
would be dishonored among them. {dio, (ch) inferential conjunction, therefore, inference or
conclusion based on what precedes--paradi,dwmi (viaa--3s) to hand over, to deliver--auvto,j
(npam3p) the men introduced in verse 18--o` qeo,j (n-nm-s)—evn (pd) in the sphere of, where these
people are already operating--h` evpiqumi,a (n-df-p) strong desires, lusts, cravings--h` kardi,a (n-
gf-p) ablative of source; the hearts, the innermost being-- auvto,j (npgm3p) genitive of possession—
eivj (pa) into, introduces direct object of paradidomi--avkaqarsi,a (n-af-s) lit. that which is filthy or
dirty, the contents of graves or garbage dumps—to, avtima,zw (vnpeg) present middle infinitive; three
potential classifications of the infinitive, more in exposition—to sw/ma (n-an-p) direct object--auvto,j
(npgm3p) possession—evn (pd) in, among--auvto,j (npdm3p) them}

Exposition vs. 24
1. While verses 18-23 have dealt with the human side of what happens in pagan societies, verse 24 and
what follows will deal with the divine response.
2. Verse 24 begins with the inferential conjunction dio, (dio—therefore) to indicate that God’s
response to the perversity of mankind is a logical and consistent inference from the behavior of
mankind expressed in the previous verses.
3. God is the very clear subject (nominative case) of the verb paradi,dwmi (paradidomi—to hand
over, to deliver) and the verb is active in form.
4. While it bothers some theologians, this can mean nothing less than an action God actively and
consciously chooses; this is so significant that Paul will state this fact three times between verses 24-
28.
5. The verb paradi,dwmi (paradidomi) first means to convey something to someone else; it has the
idea of handing over, delivering, or even entrusting.
6. When it is used in contexts of handing people over, it can have the sense of delivering or abandoning
someone to a particular fate. Acts 14:26, 15:40; Rom. 6:17
7. While those verses use the verb in a positive sense by which one is committed to something
beneficial, this passage is to be understood in a negative sense as seen by what follows.
8. When the verb paradi,dwmi (paradidomi) is used, it often takes the dative of the thing or person to
which one is delivered, while the accusative provides the place or state into which one is delivered.
ICor. 5:5; IIPet. 2:4; Jude 1:3
9. The act of handing someone over to denote retribution is clearly seen in the Old Testament. Ps.
77:48, 106:41

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10. God repeatedly hands over the enemies of Israel into their power; in an ironic twist, the same
formula is used when God delivers His people into the hands of their enemies as punishment for
their sinfulness. Lev. 26:25; Josh. 7:7; Judg. 2:14
11. While people might tend to focus only on the dramatic and cataclysmic ways in which God
expresses His wrath from Heaven (Rom. 1:18), the action of abandoning men to their own desires is
far more destructive than any earthquake, hurricane, or plague.
12. The inevitable process set forth here is one first of revelation from God, recognition of that
revelation by mankind, rejection of that perception that brings suppression, rationalization of that
rejection, with various forms of religion (idolatry) being the end result for man.
13. Then, God judges the entire process with reprobation (a strong condemnation of that which is
unworthy, unacceptable, or evil) by withdrawing from mankind.
14. What is clear in the Romans passage is that God delivers or abandons these people into impurity;
the Greek noun avkaqarsi,a (akatharsia) denotes that which is filthy, dirty, or vile.
15. It is used in the New Testament 10 times, and only once is it found in its literal sense (Matt. 23:27);
every other usage in the New Testament is found in Paul’s writings and generally refers to immoral
behavior, focusing very often on the matter of sexual immorality. Rom. 6:19; IICor. 12:21; IThess.
2:3, 4:7
16. The term is used in a general way in several contexts, and the sexual component must be determined
by the immediate context.
17. Some do not care for the fact that this is an active action on God’s part so they attempt to minimize
the actual judicial aspect of this; they often suggest that the descent into evil is merely a matter of
cause and effect, or the withdrawal of God’s restraints.
18. However, the facts that Paul repeats this same statement three times and all are active forms of the
verb clearly indicate that a deliberate, conscious act of God is in view. Ps. 81:12; Acts 7:42
19. Others seek to interpret the verb handed over to mean that God caused or impelled these men to
their unclean state; since that violates not only God’s righteousness but also their volition, that view
must be rejected. James 1:13; Rev. 22:11
20. The reality is that when God withdraws light, revelation, and His restraints, it is not only a judgment
in itself, it results in future judgment of the sins that arise from such a reality.
21. The intervening prepositional phrase in the lusts of their hearts is not to be construed with the verb
paradi,dwmi (paradidomi), but rather to the condition these men were in because of their
suppression of the truth and propensity to pursue idols; their moral condition was already a reality.
22. In that regard, some translate the phrase in a causal sense, because of the lust existing in their
hearts.
23. The term evpiqumi,a (epithumia—lust) was originally a neutral term that simply meant the desire
for something (Lk. 22:15; Phil. 1:23); however, it is used most often in the New Testament in a
negative sense of desire for something that is wrong or forbidden. Gal. 5:16; Eph. 4:22
24. Jesus Christ made it plain that the idea of sinful lusts came from the innermost person, which is
something Paul echoes here. Mk. 7:21-23
a. While Jesus teaches that the evil that proceeds from man comes from his heart, He is speaking in
very general terms; one must recognize that there is a process for sinning that involves more than
just the heart.
b. The first thing one must understand about mankind is that the sin nature resides within the
genetic code of each person.
c. Just as each person is genetically unique, so each person has a unique sin nature that is
comprised of various trends and tendencies toward evil that proceed from the body of flesh.

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 d. As the sin nature salivates its various lusts, the heart/soul of the believer becomes the
battleground; the heart/soul must make a determination as to whether or not to obey the lusts of
the flesh.
e. When the heart does capitulate to the sin nature the various lusts of the sin nature are manifested
mentally, verbally, or overtly.
f. Therefore, Jesus Christ is completely correct when He states that these evils proceed from within
the heart of the person; although the sin nature is the original source, the heart becomes the
secondary source when it chooses to obey the impulses of the sin nature.
g. In the unbeliever, who resides in the realm of spiritual death and is constantly at the mercy of his
sin nature, this represents his uninterrupted condition. Rom. 8:6-8; Eph. 2:1
25. Since these lusts proceed from the innermost person, they reflect the nature of the person; these are
the things on which they focus their attention and to which they devote their efforts. Eph. 4:19
26. There is no sense in which God had to encourage this behavior or violate their volition by making
them do these things; these are the things that already characterized those people that have rejected
and suppressed the truth.
27. The latter portion of verse 24 is introduced by an articular infinitive, which has been understood in
one of three ways.
a. The first is that of purpose, expressing the purpose for which God delivered them to impurity.
b. The second is that of result, explaining what happened as a result of God’s judicial sentence.
c. The third sees the articular infinitive as being epexegetic, which means that it expands or
explains what is meant by the noun impurity.
28. While it is clear that the degrading of the body is a natural result of their impure behavior, one
should not discount the fact that this was also God’s intended purpose for abandoning them to their
own devices.
29. There is little doubt at this point that Paul is moving in the direction of sexual behavior that flows
from the rejection of God and His plan; this includes normal perversions such as heterosexual
fornication and adultery, as well as abnormal perversions such as homosexuality and bestiality.
30. The verb avtima,zw (atimazo—dishonored) means to deprive of honor or respect, which is viewed
as an especially heinous offense in societies that function within the honor/shame construct.
31. When it is used of persons, it has the sense of disrespecting or treating in a shameful fashion (Mk.
12:4; James 2:6); when used of the body, it refers to immoral activities that degrade and dehumanize
people.
32. The present infinitive of the verb expresses incomplete or ongoing action; the middle voice should
be understood as a permissive middle (almost a passive), which means that they allow it.
33. As Dodd has observed20, Paul begins by following a fairly common custom among the moralists of
the time, who often divided vices into the sensual (Rom. 1:24-27) and the antisocial. Rom. 1:28-32
34. One might think that Paul begins with the matter of sexual immorality because it is the worst part of
mankind and the most heinous of sins (the view of many churches); however, that assessment is
incorrect as will be seen in the vice list that follows later in this chapter.
35. He begins with immorality because immorality is the most natural expression of the person that has
rejected God’s revelation; sex is linked with the matter of idol worship, and most naturally with the
worship of the body. Rom. 1:23
36. In Jewish works that attacked and criticized the rampant Gentile immorality of their day, very often
that immorality was traced directly to the matter of idol worship. “For the devising of idols was the

20
C.H. Dodd, The Epistle of Paul to the Romans
Romans 1 48
Ron Snider--Makarios Bible Church
 beginning of fornication, and the invention of them the corruption of life.” Wisdom of Solomon
14:12
37. Sex involves a desire to possess another body and to be possessed by another; while it is a natural
part of the human experience, God has reserved sexual expression to heterosexual, monogamous
marriage partners.
38. While it has been said that women give sex in order to get love and men offer love in order to get
sex, the real matter is that of a desire for a metaphysical connection, love, worship, fulfillment, and
unity.
39. Since normal people desire these things, they seek them through a connection with another (the
savior in a sense); sexual immorality offers a temporary and superficial fix for the feelings of
vulnerability, loneliness, inadequacy, inferiority, worthlessness, emptiness, depression, and human
vanity.
40. However, sex outside of the institution of heterosexual monogamous marriage does not bring
freedom or satisfaction; rather, this type of behavior brings guilt, shame, and degradation to the
bodies of those that engage in it.
41. It must be observed that behaviors such as this, which essentially spring from a rejection of God and
the principles of doctrine, do not bring happiness; they only provide momentary stimulation that
quickly fades.
42. It should further be observed that sexual activity outside the boundaries prescribed by God is not
really love, it demonstrates no regard for oneself or for the sexual partner, and is an expression of
arrogance, selfishness, and rejection of the plan of God, which is essentially idolatry.
43. Thus, the horizontal practice of immorality is very much a reflection of the vertical rejection of God;
what may be hidden spiritually is then seen on the public stage of life.

1:25 These types of people exchanged the truth about God for the lie, and worshiped and served
what was created rather than the Creator, who is blessed forever. Amen. {o[stij (aprnm-p) used to
denote the quality or character of the one in view-- metalla,ssw (viaa--3p) to change or exchange--h`
avlh,qeia (n-af-s) the truth--o` qeo,j (n-gm-s) broad usage, of God, about God, from God, God’s—
evn (pd) with, for—to, yeu/doj (n-dn-s) the lie--kai, (cc)--seba,zomai (viad--3p) 1X, to show
reverence, to worship--kai, (cc)--latreu,w (viaa--3p) served, rendered religious service--h` kti,sij (n-
df-s) what was created, the creature--para, (pa) used with accusative to denote comparison and/or
opposition--o` (dams+) kti,zw (vpaaam-s) the one having created, the Creator--o[j (aprnm-s) who, the
creator--eivmi, (vipa--3s)-- euvloghto,j (a--nm-s) 8X, praised, blessed—eivj (pa) into--o` aivw,n (n-
am-p) a long period of time, an age--avmh,n (qs) amen}

Exposition vs. 25
1. While there is a continuation of the thought from verse 24, the relative adjective o[stij (hostis—
who) should be translated here to introduce a new sentence as reflected in the New American
Standard translation.
2. The relative adjective has a generalizing sense and is used to refer to a person that was viewed as
belonging to a particular class, or one who had a particular status.
3. When one considers the judgment of God on the men described in verse 24, the basis for that
judgment in verse 23 is now expanded on in verse 25.
4. This expansion is designed to elaborate on the nature of their offense, justify God’s punitive action,
and continue the link between rejection of the truth and moral degeneration.
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5. The construction is quite similar in that it uses two related verbs, avlla,ssw (allasso—changed,
exchanged) and metalla,ssw (metallasso—changed, exchanged), which are widely considered to be
synonymous.
6. In verse 23, they were said to exchange the glory of God for a copy of the form of man, while
verse 25 indicates they exchanged the truth of God for the lie.
7. The genitive phrase truth of God/truth about God encompasses many things; it encompasses the
truth that is God, the truth as an attribute of God, the truth that God exists, and the truth that He
reveals as seen in creation; thus, the genitive here does not fall into a single category.
8. The noun avlh,qeia (aletheia—truth) is derived from the verb lanqa,nw (lanthano) with an alpha
privative; the term literally means hiding nothing.
9. Truth refers to that which is objectively real or factual, things as they really are, which can be known
or understood.
10. Unfortunately, what these people could understand about God did not impress them; thus, they were
willing to exchange what was true and real for that which was substantially less.
11. When the verb metalla,ssw (metallasso—change, exchange) and its related forms are followed by
the preposition evn (en—in, with, by) it indicates that one thing was changed or exchanged with or
for another.
12. In this case, they exchanged the truth for the lie; the Greek noun yeu/doj (pseudos) refers to any
lie, falsehood, or deception.
13. The fact that the noun has the definite article is significant; the question that naturally arises is what
exactly is the lie?
14. F.F. Bruce rightly states that the lie is anything that conflicts with the fundamental truth that God is
God; it is the rejection of His self-revelation as Creator, which leads to the worship due to Him alone
being offered to another.21
15. This is the fundamental form of the lie (God is not God and has no rights), which was first presented
to the angels and then later presented to Eve—the exaltation of the creature to the place of, and in the
place of the Creator. Isa. 14:14; Gen. 3:5
16. Just as Satan promoted the lie that he could be God, even so he promoted the lie that Eve could be
God; he continues to promote the lie that idols can be God, and will conclude his agenda with the lie
that Antichrist is God. IIThess. 2:4
17. The condemnation of those who are negative is justified by the fact that when the truth was
presented they did not welcome or receive it, they suppressed it and voluntarily exchanged the truth
of God for the abominable lie.
18. The condemnation is based on what follows, which indicates that they worshiped and served what
was created; they elevated that which God had created to the very place of God.
19. The two verbs worshiped and served should be understood as a general statement (worshiped) that
is more precisely defined by what follows (rendered service).
20. The fact that they worshiped created things reiterates the reality that they made images in the form
of corruptible man, birds, quadrupeds, and crawling creatures. Rom. 1:23
21. The construction that uses the preposition para, (para) with the accusative case normally has a
comparative meaning (compared to); here, it has the sense of instead of, in place of, or rather
than, which is consistent with the verb exchanged.

21
F.F. Bruce, IIThessalonians, Word Biblical Commentary
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22. As Paul contemplates their actions in light of the reality of God’s creative power and divine nature,
he is moved to attach a blessing or benediction, which may be uttered partly in protest against those
that will not respond by honoring God.
23. The predicate adjective euvloghto,j (eulogetos) literally means to be spoken well; like other verbal
adjectives ending in –toj (tos), this has the force of a perfect passive participle (being blessed).
24. This Greek form very much reflects the Hebrew passive participle of the verb %r;B' (barak—
bless); to bless God is to declare God to be the source of special power and offer Him praise for who
He is. IChron. 29:10-13
25. This does not merely denote the fact that God is worthy of honor or praise, but that those oriented to
the truth offer this blessing willingly.
26. This denotes the actual status of the Creator, who is praised into the ages; the Greek phrase eivj
tou.j aivw/naj (eis tous aionas) is an idiom that means forever.
27. The irony is that the dishonor done to God by those that refuse to acknowledge His person and
prerogatives in no way effects the status, glory, or blessedness of God.
28. Paul closes with the Greek particle avmh,n (amen), which reflects the Hebrew !mea' (amen); the
Hebrew term is derived from a verb that conveys the idea of firmness or certainty.
29. The Hebrew verb !mea' (‘aman) is used to denote that which is faithful, sure, or dependable, that
in which one can have faith, that of which one can be assured.
30. The closing word is that Paul is certain of that which he states; one can readily and confidently place
his faith in the fact that God remains the Blessed One, no matter what men may do. Mk. 14:61

1:26 For this reason God gave them over to degrading passions; for even their females changed
the natural function into that which is unnatural, {dia, (pa)--ou-toj (apdan-s) on account of this,
for this reason--paradi,dwmi (viaa--3s) to deliver, to abandon--auvto,j (npam3p) them, those in view
from vs. 21--o` qeo,j (n-nm-s)—eivj (pa) into, over to--pa,qoj (n-an-p) 3X, that which one
experiences, strong emotion, passion--avtimi,a (n-gf-s) 7X, lit. without honor, verb used in vs. 24--ga,r
(cs) for--te, (ab) used with gar to mark ascensive, EVEN--h` qh/luj (ap-nf-p) 5X, denotes the female of
the species, focuses specifically on sexuality--auvto,j (npgm3p) the men from vs. 21--metalla,ssw
(viaa--3p) changed or exchanged--h` crh/sij (n-af-s) 2X, how one uses or employs something, the
service or use--fusiko,j (a--af-s) 3X, what is in accord with the basic order of things in the natural
realm—eivj (pa) into--para, (pa) used with the accusative to denote opposition or hostility to
something, that which is against or contrary--h` fu,sij (n-af-s) 14X, the natural characteristic or
disposition; the regular or established order of things}

Exposition vs. 26
1. The prepositional phrase dia. tou/to (dia touto—on account of this, for this reason), which begins
verse 26, connects what follows with the statement in verse 25 (prior to the doxology).
2. It provides the ground or reason why God was willing to deliver them over/abandon them to their
own devices.
3. This is the second of the three times that the verb paradi,dwmi (paradidomi—hand over, deliver) is
used in this section, and all denote the punitive judgment of God on those that reject the truth. Rom.
1:18

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4. When God abandons someone to their own devices, it means that He does not attempt to intervene,
help, or attempt to circumvent the choices that people make; he allows the free function of volition
to run its course, even if it leads to disgrace and self-destruction.
5. In the first instance, God handed them over to uncleanness/impurity (Rom. 1:24), which is now
defined more specifically as degrading passions.
6. It is evident that Paul is working from the more general idea of any moral impurity to sexual
impurity to the most degrading form of sexual impurity—homosexuality.
7. The Greek noun pa,qoj (pathos--passion) was first a neutral term that meant to experience or endure
something; it is only used three times in the New Testament, but with a decidedly sexual
(passionate) nuance. Col. 3:5; IThess. 4:5
8. It refers to a strong craving or desire, which Thayer defines as a lust that one has difficulty
controlling; the term is somewhat passive in that it denotes something that one experiences or feels.
9. These strong sexual desires are described by the genitive of the noun avtimi,a (atimia), which is
derived from the verb avtima,zw (atimazo—to disrespect, to dishonor, or to treat shamefully).
Rom. 1:24
10. This may be classified as an attributive genitive, or a genitive of quality; it means that their
experiences or passions are characterized by avtimi,a (atimia--disgrace).
11. However, it may also be understood as a genitive of product; that is to say that the passions produce
dishonor, shame, or disgrace among those that yield to them.
12. The noun avtimi,a (atimia) was used of any person that refused to live according to the national
institutions; since he was deemed to be an outlaw, he lost the full rights of a citizen.
a. The overt shame that he came to experience is simply the result of his shameful, dishonorable, or
disgraceful deeds.
b. This should not be taken to mean that those doing such things recognized or acknowledged their
disgraceful character and activity; however, it certainly meant that others could and did.
13. Since the people Paul is describing have rejected the revealed character and nature of God and
refused to be bound by the natural order, God allowed their disgraceful passions to be expressed
without hindrance or restriction.
14. Rebellion against the Creator (which is not necessarily visible) is now made clearly visible by the
flouting of the sexual distinctions that God created from the beginning.
15. While many have wondered why Paul begins with this particular form of depravity before he moves
to the more prevalent vices that are found in verses 29-32.
16. The reason is that homosexual intercourse represents one of the most graphic manifestations of the
suppression of the truth that is seen in the physical creation.
17. When the Gentiles (who are primarily the subjects of this section) ignore the very obvious
anatomical differences between the sexes, it constitutes the most obvious visible rejection of the
revelation of God in the physical order.
18. Paul now introduces his first specific example of what he has been speaking about in the previous
two verses; the conjunction ga,r (gar—for) is used to introduce the specific example of the previous
general statements.
19. The particle te, (te) is also used and is followed with another use at the beginning of verse 27; this is
used to connect the two situations that Paul is describing.
20. However, that particle can also have ascensive force as it does here; the ascensive force denotes that
which is unusual or notable and is often translated as even.

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21. This construction is designed to draw attention to the fact that the behavior here ascribed to women
is viewed as being outside the norm, the most unusual, or the most shocking.
22. Some have suggested that Paul emphasizes the female aspect of homosexuality first since women are
deemed to be the fairer sex, and not normally expected to engage in the types of deviant and
demeaning behavior that men often do.
23. Women were created to be responders and not initiators, so the initiation of deviant sexual behavior
is all the more shocking in the female.
24. The noun qh/luj (thelus) specifically refers to the female of any species, and Paul’s choice of terms
is definitely influenced by the Genesis narrative.
a. The record of the planning stage for mankind is found in Genesis 1:26, with the actual creation
being summarily referenced in the next verse. Gen. 1:26-27
b. The Hebrew term rk'z" (zachar—male) refers to the male of any species, with emphasis on the
sexual organ (the object of circumcision). Gen. 17:10,12,14
c. The Hebrew term hb'qen> (neqebhah—female) is related to the idea of piercing or boring a
hole, and refers to the female of any species; again, the emphasis is on the sexual organ.
d. The Greek terms a;rshn (arsen—male) and qh/luj (thelus—female) correspond to the Hebrew
terms, with the identical emphasis on the sexual identity.
25. The stress on sexual distinctions between males and females is designed to highlight the perversity
of homosexuality by juxtaposing the confusion of the sexes with the divine order (males and
female) established at creation.
26. Paul uses the same verb metalla,ssw (metallasso—change, alter) that he used in verse 25 to
describe the exchange of God’s truth for the lie to describe a change or alteration that is willingly
made by their women.
27. The second use of that verb is designed to demonstrate a very clear link between the matter of
rebellion against God and the disgusting behavior that is both evidence of and consequential to that
rebellion.
28. The difference here is that the verb is not followed by the preposition evn (en—with, for) to denote
an exchange of one thing for another (A with B) but by the preposition eivj (eis—into), which
indicates a change or alteration in the object in view (A is changed).
29. What was being changed is seen in the phrase th.n fusikh.n crh/sin (ten phusiken chresin—the
natural function) into the unnatural function.
30. The Greek noun crh/sij (chresis), which is used only twice in the New Testament, denoted the use
to which something was put; it focused on the purpose for something.
31. It is modified by the adjective fusiko,j (phusikos), which deals with that which is in accordance
with the basic order of things in the natural realm.
32. Although some have attempted to suggest that this term refers only what is natural for a particular
individual, a careful study of the usage of the term thoroughly disproves that contention.
a. The Greek noun fu,sij (phusis) is used extensively in Greek literature, and in a broad variety of
ways; however, by the time of the New Testament the term was used in two senses.
1.) The first relates to birth or physical origin.
2.) The second to the innate properties or powers derived from that origin.
b. It should not be surprising that there is no Hebrew equivalent for the Greek term, since the
natural order was understood as being created by God, and the Old Testament was not
particularly concerned with philosophy and speculation. Gen. 1:1; Isa. 42:5

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 c. The family of words is used a few times in Jewish apocryphal writings, which assert that the
natural order of things is what it is by virtue of the fact that God created it that way.
d. Sophocles (c. 497-406 BC) mentions the fact that the differences between men and women are
found in their natures.22
e. Plato (c. 428-348 BC) went even farther and proclaimed that homosexual activity was contrary
to nature.23
f. Philo used the term regularly, but combined the Greek understanding of it with the Jewish
understanding of God and the law.
g. Josephus uses the term as well, and indicates that such things as marital intercourse and
childbirth are examples of the natural order.
h. In fact, Josephus castigates the Greek culture, accusing the Greeks of inventing stories about
homosexual behavior among the gods as “a contrived apology for their own absurd and
unnatural pleasures.” Against Apion 2:275
i. There can be little doubt here that Paul understood the natural order to be that which God
established at the creation of man and woman, with each party having its proper place and sexual
function in the marital relationship.
33. Paul concludes verse 26 with the indictment that women engaging in sexual activity with other
women is para. fu,sin (para phusin—against nature).
a. The preposition para, (para) can be used with the genitive, dative, or accusative case and each
case has its own nuance.
b. In this case, it is used with the accusative case, which can be understood in one of three ways; in
a spatial sense it means alongside or by (Matt. 4:18), in a comparative sense is means compared
to or more than (Heb. 9:23, 11:4), or it can be used to denote opposition, that which is contrary to
something else. Rom. 16:17; Gal. 1:9
c. It is evident that the spatial use is not in view and it is also evident that two things are not being
compared and/or contrasted; thus, it must be taken in the sense of that which is opposed to,
contrary to, or hostile to what is seen in nature.
34. Any study of that phrase in the Greek world will quickly reveal that this precise phrase was similarly
used in attacks on homosexual behavior; this is even more true in Hellenistic Judaism, as seen in
Philo and Josephus.
35. Witherington notes that in both Jewish and Greco-Roman tradition, there was a long history of
seeing such behavior as unnatural or counter to the way God originally created and intended things
to be.24
36. The idea of acting against the natural order can be traced to the time of Plato (c. 450 BC) and is
almost invariably found in contexts that pronounced a negative judgment on the matter of unnatural
(homosexual) relations.
37. The very phrase para. fu,sin (para phusin—against nature, unnatural) was frequently used to
describe homosexual activity since the Greek language did not have terms equivalent to the English
heterosexual or homosexual.

22
Sophocles, The Women of Trachis, line 1062
23
Plato, Laws 636c “One certainly should not fail to observe that when male unites with female for procreation the pleasure
experienced is held to be due to nature, but contrary to nature when male mates with male or female with female, and that
those first guilty of such enormities were impelled by their slavery to pleasure.”
24
Ben Witherington, Paul’s Letter to the Romans: A Socio-rhetorical commentary
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38. Hence, Paul is not making a unique or original contribution here but expressing that this type of
violation against the natural order was also a violation of the laws of the One that created that natural
order.
39. This is documented by the very nature of the context, which speaks of the creation of the world by
God, and the fact that His attributes are seen in the natural order. Rom. 1:20
40. It is clear here that Paul is neither speaking about inclinations, attitudes, or genetics, nor is he
speaking of individuals (this is a general statement regarding mankind); Paul is discussing actions
and the fact that those engaging in such actions have exchanged the normal for the abnormal.
41. While normal perversions (fornication and adultery) are still sinful and may equally bring God’s
wrath (Lev. 20:10; IThess. 4:6; Heb. 13:4), abnormal perversions (homosexuality) are classed as
abominations. Lev. 18:22
42. Further, it should be evident that Paul expects his readers to share his negative assessment of
homosexual behaviors; the entire context and line of reasoning here indicate that such is the case.

1:27 and in the same way also the males having abandoned the natural function of the female
were inflamed (consumed) in their lustful desire for one another, males with males committing the
shameful act and receiving in their own persons the due penalty of their error. {te, (cc) used to
link this to what just preceded-- kai, (ab) also--o`moi,wj (ab) likewise, similarly, in the same way-- o`
a;rshn (ap-nm-p) emphasizes the sexual nature of males-- avfi,hmi (vpaanm-p) to send away, to
dismiss, to leave behind, having abandoned; perhaps causal?--h` crh/sij (n-af-s) 2X, how one uses or
employs something, the service or use--fusiko,j (a--af-s) 3X, what is in accord with the basic order of
things in the natural realm--h` qh/luj (ap-gf-s) objective genitive; the female--evkkai,w (viap--3p) 1X,
lit. to kindle a fire, used figuratively for being inflamed with passion or desire— evn (pd)--h` o;rexij
(n-df-s) 1X, a state of longing, strong desire, craving-- auvto,j (npgm3p) gen.of possession, their—eivj
(pa) lit. into, denotes their objective--avllh,lwn (npam3p) reciprocal, one another --a;rshn (ap-nm-p)
males—evn (pd), in, with, among, in the company of-- a;rshn (ap-dm-p) males--katerga,zomai
(vppnnm-p) denotes their intended purpose and result of their craving for other men; to achieve a result,
to work something out so as to produce something or accomplish it-- h` avschmosu,nh (n-af-s) 2X,
shameful, disgraceful, abnormal—kai, (cc)--avpolamba,nw (vppanm-p) 10X, obtaining or receiving
—evn (pd) in, among--e`autou/ (npdm3p) reflexive, themselves--h` avntimisqi,a (n-af-s) 2X, what is
due for something, a payback based on what one deserves-- o[j (apraf-s) which payback--dei/ (viia--3s)
imperfect, which was necessary--h` pla,nh (n-gf-s) lit. a wandering, error, delusion, deception, hteir
willingness to stray from that which was natural; objective genitive, the sins receive the payback--
auvto,j (npgm3p) of them, their}

Exposition vs. 27
1. This verse contains the second use of the particle te, (te), which connects what follows with the
previous information in verse 26.
2. Paul also uses an adverb of manner to connect the vice of lesbianism with the abomination of
homosexuality; the adverb o`moi,wj (homoios) means similarly, likewise, or in the same way.

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3. As is common in the New Testament, this adverb is followed by an adjunctive use of the conjunction
kai, (kai—also), which connects the manner in which someone does something with the manner in
which someone else does something. James 2:25
4. As will become evident, even though verse 26 does not explicitly state what was contrary to
nature, verse 27 makes it explicit that what is unnatural is sexual activity between those of the same
sex; as mentioned previously, this view is rooted in Stoic and Hellenistic Jewish traditions as being a
violation of nature.
5. When one considers the ancient writers such as Herod, Plato, Horace, Virgil, and Seutonius and the
very detailed manner in which they described this vice, the reserve with which Paul describes this
activity is particularly modest.
6. Paul continues to use the Greek words that focus on the sexual nature of those he is describing;
a;rshn (arsen) should always be translated as male since it emphasizes sexual identity.
7. The male subjects of this verse are described by a series of four verbs, the first three of which refer
to activities in which they engage, and the last documenting the fact that there is a recompense they
receive for their actions.
8. The first verb is the aorist participle of avfi,hmi (aphiemi), which means to cause someone to
undergo a separation.
9. It has the idea of dismissing someone or leaving him behind; when used with a sense of permanence,
it can be translated as abandon. Rev. 2:4
10. As with the females in the previous verse, what these males abandoned was that which is called the
natural use, which for Paul refers to the function established by God at creation.
11. The repetition of this phrase is designed to highlight the reality that human beings, who were clearly
created for heterosexual relationships in Genesis, have distorted the basic reality of sexual identity
by rejecting the roles for which God designed them.
12. Paul is quite specific in verse 27, as he indicates that the males rejected the natural use of the
female, which refers to the function of the female in regard to sex.
13. Although some have suggested that Paul is teaching that the husband is the primary or exclusive
“user”, it is clear from his other writings that he understood that there was mutuality in sex. ICor.
7:3-4
14. Thus, there is a natural use of the female by the male (in marital sex) and a corresponding natural use
of the male by the female; this indicates that heterosexual sex in the context of marriage is an
honorable matter before the Lord since He established the union in the first place. Gen. 2:24
15. The aorist participle normally precedes the action of the main verb; this indicates that they had
already mentally rejected sex with women prior to engaging in their burning desire for men.
16. This has caused some to conclude that the participle may have a causal force here; since or because
they had abandoned the idea of using women to satisfy their sex lust, they were forced to look
elsewhere.
17. This clearly indicates that the sexual urge is present within all normal humans, and they will find an
outlet to express sexual desire; their outlet may be that which is part of the natural created order (a
man and a woman), or it may be that which is unnatural, abnormal, and abominable.
18. The verb used to describe the mental attitude of this type of person is evkkai,w (enkaio), which is
used only here in the New Testament, but is used over 50 times in the LXX.
19. The verb is a strengthened form of kai,w (kaio), which means to kindle or ignite a fire; the intensive
form seems to be used of igniting something destructive. Ex. 22:6; Num. 11:1

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20. The prefix evk (ek) normally means out, and serves to intensify the verb; the use of the passive
voice and the idea of completion means that one can translate this as being burned up.
21. Here, it is clearly being used in the sense of strong, burning, inflamed sexual passion since it is
found in the sphere of their lust.
22. The Greek noun o;rexij (orexis—passion) is used only here in the New Testament, and denotes a
condition that is characterized by strong desire.
23. While the term can be used in positive contexts, it is evident here that it refers to the lust or craving
one has to satisfy his sexual urges.
24. The verb and noun together give the sense of a burning, insatiable, compulsive passion that
constantly inflames these individuals; it is a powerful but unnatural passion.
25. Lest anyone think Paul is exaggerating, several studies conducted on male homosexuals have
concluded the following:25
a. Sexual promiscuity is one of the most striking, distinguishing features of homosexual life in
America; not a single male pair was able to maintain fidelity in their relationship for more than
five years.
b. Another study showed that 28 percent of homosexual males had had sexual encounters with one
thousand or more partners.
c. Furthermore, 79 percent said more than half of their sex partners were strangers, and only 1
percent of the sexually active men had fewer than five lifetime partners.
d. This has led to the conclusion that little credence can be given to the suggestion that homosexual
male promiscuity has been overestimated.
e. Almost half of the white homosexual males…said that they had had at least 500 different sexual
partners during the course of their homosexual lives.
26. While some have attempted to suggest that Paul is here condemning a particular form of homosexual
activity (abusive pederasty), such cannot be the case.
a. That is undermined by the fact that the context is general (he is not addressing specific
homosexual deviations, but homosexuality in general), and the context argues for mutual and
reciprocal behavior.
b. Secondly, his introductory comments were regarding women, who by definition cannot
participate in pederasty; by definition that involves only males.
c. Further, not only does the Old Testament never prohibit female homosexual activity, but secular
Greco-Roman literature hardly even acknowledged its existence.
d. Along that same line, some have suggested that Paul is only referring to deviant sexual activity
in the context of pagan worship.
e. However, there is no reference here to gods, temples, or anything else associated with the ritual
sex that was often part of idol worship.
27. The phrase males with males is designed to be shocking as one contemplates the reality of men
burning with insatiable lust for other men.
28. Grammatically, the phrase males with males should be understood as the subject of the participle
that follows, rather than being connected to what just preceded.
29. The next participle katerga,zomai (katergazomai—working out, accomplishing) is in the present
tense, which normally means that it is viewed as contemporaneous with the action of the main verb
being burned up.
30. However, since the matter of sex lust occurs first in the mental attitude, the overt must naturally
come later in the sequence of sinning and can be understood as the result of their burning lust.
25
http://josephnicolosi.com/an-open-secret-the-truth-about
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31. What these males are said to accomplish is seen in the accusative of the Greek noun avschmosu,nh
(aschemosune), which refers to behavior that deviates from what is considered normal.
32. The entire family of words focuses on those that act in defiance of social and moral standards, which
results in a state of disgrace or shamefulness.
33. The definite article with this noun is designed to highlight the fact that this is the most shameful of
actions; the par excellence of disgusting and disgraceful actions.
34. The verb katerga,zomai (katergazomai) means to accomplish something, but all these males
accomplish is bringing shame and contempt upon themselves and each other.
35. There is no way that this sort of behavior can be considered in terms of love since it is shameful and
offensive, involves using others for sexual gratification, and doing all this in rejection of God’s
revealed order.
36. The final participle is also a present participle, which would indicate that it occurs in connection
with the previous present participle; while they are accomplishing their perverse goals, they are also
receiving something at the same time.
37. The verb avpolamba,nw (apolambano—receiving) simply means to obtain something from some
source; however, what they are receiving for their actions is seen in the accusative of the noun
avntimisqi,a (antimisthia).
38. That noun is used to express the reciprocal nature of a transaction; it means a payback or requital
based on what one deserves, and can be used in a positive, neutral, or negative sense.
39. In this case, it is used in a negative sense to mean the retribution or due penalty one deserves for his
behavior.
40. This penalty is viewed as being necessary for the nature of the case; the impersonal verb dei/ (dei)
denotes the necessity of something, what must occur.
41. It is most often used to express the matter of divine necessity or inevitability (Jn. 3:7,14,30); God’s
nature and plan demand that certain penalties are attached to certain spiritual crimes.
42. There can be little doubt from the combined witnesses of the Old Testament and New Testament that
God viewed homosexual activity as a crime that was worthy of the death penalty; since God is
immutable, that view has never changed.
43. In this case, the retribution comes as a result of their error; the Greek noun pla,nh (plane) was used
figuratively to denote a roaming or wandering.
44. It came to be used of those that wandered from the path of truth and engaged in various errors,
delusions, lies, and deceptions.
45. While many have interpreted this to mean that there is some sort of external judgment that comes on
these people (which is true), that is not what this passage is saying.
46. The emphasis here is on the reality that their error in rejecting the true God for idols resulted in the
judgment of God among them; their sexual perversion is the awful result of God abandoning them to
their own devices.
47. However, that does not rule out the possibility of God judging such despicable activity in other
ways; all promiscuity carries with it the potential for unwanted pregnancies, sexually transmitted
diseases, and even more deadly consequences.
48. However, it is far too simplistic to assert that AIDS is the direct and only result of this type of
behavior since AIDS does not affect all homosexuals.
49. The most one might say is that this may be an additional manifestation of the wrath of God on those
He has abandoned to their unnatural vices; for some physical and moral statistics on homosexuals,
see the following website. http://www.traditioninaction.org/HotTopics/a02rStatistcs.html

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50. Any suggestion that homosexual behavior should be considered as simply an alternate lifestyle, or
that there is no harm being done to individuals or society at large is simply the result of ignoring the
real facts about this vice.
51. Further, to suggest that Paul was indifferent to homosexual behavior or that he would have
encouraged anyone to tolerate this depraved form of sexual behavior is not supported by the text.

Apologetic against Homosexuality

1:28 And just as they did not see fit to acknowledge God any longer, God gave them over to a
depraved mind, to do those things which are not proper, {kai, (cc)--kaqw,j (cs) just as, even as—
ouv (qn)--dokima,zw (viaa--3p) to examine, to assess, to test--o` qeo,j (n-am-s)--e;cw (vnpa) to
have; direct object of dokimazo—evn (pd)--evpi,gnwsij (n-df-s) 20X, knowledge, understanding--
paradi,dwmi (viaa--3s) to deliver, hand over, abandon--auvto,j (npam3p) those who have been in
view since vs. 18--o` qeo,j (n-nm-s)—eivj (pa)--avdo,kimoj (a--am-s) 8X, disqualified, worthless,
rejected--nou/j (n-am-s) the mind, intellect, understanding-- poie,w (vnpa) purpose or epexegetical—
to, (danp+) the things--mh, (qn) not--kaqh,kw (vppaan-p) 2X, what is proper, what is one’s duty or
obligation}

Exposition vs. 28
1. Paul continues his indictment of those that do not want to acknowledge God and who seek to
suppress the truth to which they have been exposed.
2. As mentioned previously, Paul follows a fairly common custom among the moralists of the time,
who often divided vices into the sensual (Rom. 1:24-27) and the antisocial. Rom. 1:28-32
3. Although many interpreters want to classify the conjunction kaqw,j (kathos) as being causal, it
should be understood in the normal sense of just as, or even as.
4. This term is used to denote the proportional relationship between what these types of people do and
the manner in which God responds to their behavior. Lk. 12:48
5. As with the entire tenor of this passage, this conjunction is designed to emphasize the very close
correspondence between the actions of negative volition and the just retribution of God; there is
nothing arbitrary in God’s judgment, it is based on the level of culpability for each individual.
6. Their behavior is described first by the verb dokima,zw (dokimazo), which first means to make a
critical examination of something or someone to determine the nature, validity, or worth of the
object being examined.
a. The stem is from a verb that means to watch, and was used of one that was tested in battle, one
that was reliable or trustworthy.
b. It was used secondarily to denote a man who had been tested and was recognized as having
passed the test; he was considered to be esteemed or worthy.
c. It came to be used of metals and coins with the sense of genuine and valuable.
7. It came to be used of the result of such an examination, and referred to the conclusion that one drew
regarding whether or not the item stood the test; in that regard, it meant to approve of something, to
find it valuable or worthwhile.
8. In short, these types of negative people put what they knew about God to the test and determined
that God did not meet their subjective qualifications; thus, they rejected Him as being trustworthy,
valuable, or important.

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9. Because their estimation of God led them to conclude that He was not worth their time, it would not
be incorrect to suggest that they did not like or care for Him since they had judged Him to be
unworthy, unfit, and unreliable.
10. The accusative of the noun qeo,j (theos—God) is used with the definite article to highlight the
reality that they have approved of gods of their own making while rejecting the only true God.
11. There is some question as to how one should classify the infinitive that follows, but the sense of
what it says is not debatable.
12. BDAG suggests that when the verb dokima,zw (dokimazo) is used with an infinitive it has the
sense of seeing fit to do something; A.T. Robertson prefers the idea of indirect discourse when the
infinitive follows a verb of perception, speech, thought, etc.
13. The third and more likely option is that it simply functions as the direct object (a verbal noun) of the
verb dokima,zw (dokimazo).
14. The important thing is the noun evpi,gnwsij (epignosis), which is a strengthened form of the noun
gnw/sij (gnosis—knowledge).
15. While some interpreters indicate that the terms are very similar, and can be used interchangeably,
most acknowledge that the prefixed preposition evpi, (epi) intensifies the word.
16. Thus, most lexicons agree that evpi,gnwsij (epignosis) refers to more complete and precise
knowledge, particularly in matters related to God, morals, or ethics.
17. Paul has already indicated that when these people had a cursory knowledge of God (i.e. that He
existed and manifested His power and divinity in creation), they rejected and suppressed that truth.
Rom. 1:18
18. Now, he goes even further and states that they did not desire to have any further information about
God in their thinking; they sought to remove or suppress any conscious thought or understanding of
God.
19. That which comprised their thinking, that which comprised their worldview was not to be influenced
in any way by the matter of God’s existence or any other matter concerning His person, work, or
plan.
20. One’s worldview refers to the overall perspective from which one sees and interprets the world, the
collection of his basic beliefs about life and the universe in which he finds himself.
21. Paul now states for the third time that God acted in righteousness and justice against these
conditions, and handed them over, delivered them up, or abandoned them as a result of their
deliberate refusal to retain any thought about Him.
22. As with the previous statements, the verb paradi,dwmi (paradidomi—hand over, abandon) is
followed by the preposition eivj (eis—to, into) to denote that to which one is handed over.
23. In this case, these men are handed over or abandoned to what have been variously translated as a
depraved mind, a worthless mind, a debased mind, or a reprobate mind.
24. One cannot consider this to be merely a matter of cause and effect (although that principle is always
operative in the world) since God is very clearly the agent who abandoned these men to their fate.
25. While the English translation does not reflect it very well, Paul uses a play on words in this verse;
the previous verb dokima,zw (dokimazo) is now followed by the negated form of the cognate
adjective avdo,kimoj (adokimos).
26. The adjective avdo,kimoj (adokimos) refers to that which has been tested and did not meet the
qualifications or standards of the test; it came to mean that which was unqualified, disqualified, or
worthless.

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27. In this case, it qualifies the noun nou/j (nous—mind), which is a term that deals with the faculty of
intellectual perception, intelligence, understanding, reason, and insight.
28. It is that faculty by which man thinks, reasons, and draws conclusions; it denotes the mental aspect
of mankind that relates to matters of morality as well.
29. However, when qualified by the adjective avdo,kimoj (adokimos) it refers to the type of person
that has rejected what is obvious and now possesses a mind that is so debilitated and corrupt that it is
of no actual value in making critical determinations.
30. Therefore, when confronted with matters of logic, morals, or ethics, these types of people cannot
come to the logical, moral, or proper ethical conclusions, which failure leads directly to the types of
behavior that Paul details in the coming verses.
31. Paul is very explicit about the fact that those that turn away from God (by suppressing what they
have heard or do know) are fundamentally unable to think rationally and reasonably; this incapacity
explains precisely why people do not comprehend and do not practice the principles contained
within the Bible.
32. Because the mind is so important to a person’s view of the world and his decisions, it should not be
surprising that those with corrupted thinking are often found to be functioning in direct opposition to
God. ITim. 6:5; IITim. 3:8
33. Their moral faculties undergo such degradation that their consciences cannot be trusted; they will
often approve of and engage in behavior that is reprehensible and repugnant to a normally
functioning believer. Tit. 1:15
34. Thus, their behavior and manner of life reflects the empty darkness of human viewpoint, or demonic/
satanic viewpoint. Rom. 1:22; Eph. 4:17
35. The final phrase of verse 28 is introduced by the infinitive of the verb poie,w (poieo—to do), which
has been classified in at least two ways that are similar to the infinitive found at the end of verse 24.
36. While it is clear that the behaviors that follow are a natural result of their degenerate thinking, one
should not discount the fact that this was also God’s intended purpose for abandoning them to their
disqualified minds.
37. While the articular participle of kaqh,kw (katheko) is only used twice in the New Testament, it was
used extensively prior to the 1st century AD.
a. While Herodotus, Xenophon, Menander, and others used the term, it was especially associated
with the Stoics, for whom it became a technical, ethical term.
b. Both Zeno (founder of the Stoic philosophy) and Panaetius wrote treatises entitled peri. tou/
kaqh,kontoj (peri tou katheknotos—concerning the duties/obligations).
38. The articular neuter plural refers to the things that are appropriate, the things that are proper or
fitting, and those things that are demanded by one’s obligation or duty.
39. It is used here with the negative mh, (me—no, not) to denote those things that ought not to be done,
those things that were considered to be morally wrong; the types of immoral activities Paul has in
mind will be delineated in the vice list that follows.
40. While this passage is a strong expose, of the degenerate unbeliever that prefers idol worship to the
knowledge of God, believers should recognize that negative volition toward doctrine will lead to a
very similar judgment on God’s part. ICor. 5:5; ITim. 1:19-20; IITim. 2:26; Rev. 2:5; Lk. 8:18
41. Paul has thoroughly documented the fact that the exchanges mankind makes (God for idols, truth for
the lie, natural sex for abnormal sex), have resulted in God likewise making a choice to hand them
over to something else.

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42. As Gagnon observed, “Quite appropriately, an absurd exchange of God for idols leads to an absurd
exchange of heterosexual intercourse for homosexual intercourse. The dishonoring of God leads to
the mutual dishonoring of self and others. A failure to see fit to acknowledge God leads to an unfit
mind and debased conduct.”26

26
Robert Gagnon, The Bible and Homosexual Practice
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1:29 being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife,
deceit, malice; {plhro,w (vprpam-p) having been filled; may indicate result of abandoning them-- pa/j
(a--df-s) with every--avdiki,a (n-df-s) unrighteousness--ponhri,a (n-df-s) fornication, immorality--
pleonexi,a (n-df-s) avarice, greed--kaki,a (n-df-s) wickedness, depravity--mesto,j (a--am-p) to be
full, filled--fqo,noj (n-gm-s) 9X, envy--fo,noj (n-gm-s) 9X, murder--e;rij (n-gf-s) 9X, strife, discord,
agrumentation, contention--do,loj (n-gm-s) 11X, deceit, cunning, treachery kakoh,qeia (n-gf-s), 1X,
lit. bad of character, spiteful, malicious}

Exposition vs. 29
1. The next three verses contain a list of vices that are arranged into three distinct groups, which may
be further grouped or divided due to phonetic or linguistic reasons.
2. These vice lists were not uncommon in the literary world; they are found in many places, in secular
documents on the subject of morality as well as in the New Testament.
a. They often exhibit no logical arrangement; rather, they are arranged according to the purpose of
the writer.
b. They are not designed to be comprehensive, and often contain items that are synonomous with or
closely related to one another.
c. The content of such lists was often emphasized by means of repetition or cadence and
occasionally by alliteration or assonance (having a similar vowel sound).
3. The purpose for this particular list is to provide an accurate assessment of the way the unregenerate
tend to treat each other; as such, there is no mention of sins toward God specifically (except for one).
4. Paul lists these social evils that are so prevalent in societies throughout history in order to elucidate
(make clear or plain) the types of behaviors that are constantly being produced by the degenerate
mind.
5. The first group contains four abstract nouns that are all modified by the adjective pa/j (pas—all,
each, every) and which denote the content of the perfect passive participle plhro,w (pleroo—having
been filled).
6. The second group contains five nouns that are dependent on the adjective mesto,j (mestos—full of),
which are all to be understood as genitives of content.
7. Grammatically, that adjective is dependent upon the accusative plural of the pronoun auvto,j (autos
—them) which is found in the middle of verse 28.
8. The final group is a series of twelve items that are all grammatically in apposition to the same
pronoun auvto,j (autos—them) from verse 28.
9. The sentence, which started in verse 28 continues here with what is generally regarded as a participle
that expresses the result of God abandoning these people to a depraved mind.
10. As a consequence of their rejection of God and their desire to eliminate any thought of Him from
their thinking or conscience, they give themselves fully to the types of behavior recorded here.
11. The verb plhro,w (pleroo) is used in the literal sense of filling something (a container) with
something else; it is used figuratively to mean to be consumed with something or to be absorbed in
it.
12. Since Paul uses the perfect passive participle, it means that at some point in the past they came to be
engrossed in these types of behaviors and remain in that state currently.
13. It is difficult to say how this participle should be categorized, since it may reflect their condition
before God abandoned them, or it may reflect the result of God abandoning them to a degenerate
mind.
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14. What is clear is that the participle is used to begin Paul’s list of those things that are not proper,
those things that are morally wrong and thus sinful.
15. When the adjective pa/j (pas) is used with an anarthrous substantive, it has the meaning of every; in
this case, it may be expanded to mean every kind or form of.
16. The first term is general and refers to that which falls short of what is righteous or just; BDAG
indicates that it focuses on the violation of human rights and justice.
17. While men fall short of God’s standards of righteousness and justice, it is very often reflected in
their horizontal relationships with others, which is the emphasis here. Lk. 16:8, 18:6
18. The second term is the noun ponhri,a (poneria), which refers to the state or condition of one that
lacks moral or social values; it is most often simply translated as wickedness.
19. The third item is that of pleonexi,a (pleonexia), which refers to the state of one who desires to have
more than is due; it manifests itself in ruthless self-assertion to the detriment of others.
20. It denotes the state of one that is insatiable, greedy, or grasping for more, and is most often seen in
matters of money and the details of life.
21. The fourth item (the last of the abstract nouns) is kaki,a (kakia), which refers to the quality or state
of one that harbors a mean, vicious, or malicious attitude toward others.
22. These first four abstract qualities indicate that the negative unbeliever is consistently living in a state
that not only disregards the interests and concerns of others, but which places his interests above the
well being of others.
23. He wants what he wants, and will do anything and everything that is necessary to fulfill his desires
with no regard for his fellow man.
24. The second part of the list is introduced by the adjective mesto,j (mestos—full), which is to be
understood similarly to the participle plhro,w (pleroo—being filled) at the beginning of verse 29.
25. The next five vices are apparently to be considered as somewhat of a unit, which begin with the
matter of envy and move to the types of vices that can flow from it.
26. The Greek noun fqo,noj (phthonos—envy) is defined as an inward mental attitude of
discontentment and chagrin (distress caused by humiliation, disappointment, or failure) that arises
when one observes the status, position, or blessing of another person.
27. Webster indicates that this mental attitude sin is often accompanied by hatred and hostility, which is
quite consistent with the types of vices that follow in this list.
28. When one is overcome by the desire to have the status, position, or blessing of the one envied, he
becomes willing to engage behaviors that are designed to harm the object of envy.
29. The most severe sin that may come as a result of envy is that of murder; it is likely listed first
because of its severity, and because of the assonance of fqo,noj (phthonos) and fo,noj (phonos).
30. The reality is that envy can quickly lead to hatred of the one envied, and hatred is the mental attitude
sin that is the precursor to murder; it is clear in the Gospels that the sin of envy led to the murder of
Jesus Christ. Mk. 15:10
31. Murder is one of the most serious of sins, in that it manifests a complete rejection of God’s creation,
and is an attack on the Divine Institution of volition.
32. The seventh item in this list is the Greek noun e;rij (eris), which refers to those that engage in verbal
combat; it denotes those that engage in rivalry, those that are constantly engaging in discord,
contention, and argumentation.
33. It is associated with envy (Rom. 1:29), jealousy (Rom. 13:13), sectarianism (ICor. 3:3), and those
that take issue with sound doctrine. ITim. 6:4

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34. Strife involves the satanic approach of divide and conquer; the person that engages in this seeks to
pit other individuals and/or groups against one another.
35. The eighth item is that of deceit; the Greek noun do,loj (dolos) refers to those that seek to take
advantage of others by means of underhanded, crafty, deceitful, or treacherous actions. Mk. 14:1
36. The term originally had the sense of using bait to lure or catch a fish; it came to denote the type of
person that is more than willing to lie, cheat, misrepresent the truth, or conceal it altogether in order
to take advantage of others.
37. This behavior often involves telling one person one thing and another person another thing. ITim.
3:8
38. The ninth item (but last of this section) is the Greek noun kakoh,qeia (kakoetheia), which denotes
the type of person that has an evil disposition that causes him to habitually engage in malicious
actions.
39. This type of person is mean-spirited, spiteful, and malicious; he will use every opportunity to bring
distress or harm to the object of his malice without moral or legal justification.
40. While the New American Standard (and most other versions) does not have a verse division after
this word, there should be one since this term ends the second section of the vice list.
41. The next term is not in the genitive and not dependent on the adjective mesto,j (mestos-filled) as
the previous five are; thus, it should be included with the terms that follow it in verse 30.

1:30 they are gossips, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil,
disobedient to parents, {yiquristh,j (n-am-p) 1X, a secret slanderer--kata,laloj (ap-am-p) 1X, a
public slanderer--qeostugh,j (ap-am-p) 1X, God haters--u`bristh,j (n-am-p) 2X, an insolent person--
u`perh,fanoj (ap-am-p) 5X, compound to show oneself above others, arrogant, haughty--avlazw,n
(n-am-p) 2X, a show-off, braggard, a boaster--evfeureth,j (n-am-p) 1X, one who devises plans, an
inventor--kako,j (ap-gn-p) bad, evil, harmful--goneu,j (n-dm-p) to parents--avpeiqh,j (a--am-p) 6X,
one who will not be persuaded, disobedient}
1:31 without understanding, untrustworthy, unloving, unmerciful; {avsu,netoj (a--am-p) 5X,
without understanding, senseless--avsu,nqetoj (a--am-p) 1X, those that don’t keep their word,
faithless, treacherous, untrustworthy--a;storgoj (a--am-p) 2X, lacking natural affection, heartless--
avneleh,mwn (a--am-p) 1X, unmerciful, without compassion, lacking normal pity}

Exposition vs. 30-31

1. The listing of vices now concludes with twelve types of behaviors that are all found in the accusative
plural, since they are in apposition to the pronoun auvto,j (autos—them) from verse 28.
2. This list is also very clearly comprised of unusual terms since the one most often found in the New
Testament is used only six times; six of the terms are only used in this passage.
3. The first two items in this list are related in that they both involve verbal sinning against others; this
is somewhat reflected by the New American Standard, which uses the English terms gossips and
slanderers.
4. The first noun yiquristh,j (psithuristes--which is actually at the end of verse 29 in most versions) is
an onomatopoeic word; these are words that sound like what they represent or are communicating.
5. The first portion of this Greek word is yi (psee), which imitates the sound one makes as he seeks to
whisper information in a secretive way.

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6. This term refers to those that whisper information about someone else into another’s ear, often one
that should not be privy to the information in the first place.
7. Some believe that this terms differs from the one that follows in that the first term deals with
whispering information about someone while he is present, while the second term deals with
spreading information in the person’s absence.
8. However, most see the distinction between the two as being secret slanderers as opposed to open
slanderers.
9. The next adjective kata,laloj (katalalos—slanderers) is a compound that means to speak or
communicate down; the prefixed kata, (kata) is often used in contexts of antagonism and hostility.
10. Whereas the first term likely focuses on the private spreading of sensitive or sensational information
that should be kept confidential, this term refers to the public spreading of false charges and
misrepresentations.
11. The intention of slander is to verbally and publicly spread defamatory statements that are
maliciously designed to harm or destroy the reputation or credibility of others.
12. When a person approaches you and begins the conversation with “I shouldn’t say anything, but…”,
the believer should know that gossip, and/or slander will likely follow.
13. If someone has entrusted you with confidential, private, or intimate information, the believer must
learn to maintain the confidence and privacy of the one that trusted him. Prov. 11:13, 20:19
14. The difference between simply discussing a matter and entering into sinful gossip or slander is often
found in the motive; any desire to seem superior, to harm or injure another is definitely sinful.
15. People often engage in the whispering form of gossip because it provides them some sort of
satisfaction, or relieves the boredom of their own lives.
16. They may spread sensitive information in order to feel superior or powerful, to let others know they
are “in the loop”, to gain attention, because they are envious/jealous of the person in view, or to
extract revenge.
17. Paul now follows with the third hapax (used only once) in a row; the Greek compound adjective
qeostugh,j (theostuges) comes from God and hate.
18. The issue is that this word, while used only here in the New Testament, has an extensive history but
is only used in the passive sense with the idea of hated by God, Godforsaken.
19. However, even though the more ancient uses of this term were passive, the context here refers to the
types of sinful activity that proceed from the abandoned, degenerate mind and must be understood in
an active sense.
20. People may hate God in two distinct ways; the first is passively, which is manifested by indifference
and simply ignoring anything that brings God into the consciousness.
21. The second is to actively hate God, which is manifested in thoughts, words, and actions that are
exceptionally ungodly, impious, arrogant, the types of things that disparage God, His actions, and
even His people.
22. The next noun u`bristh,j (hubristes) is used only twice, and refers to the type of person that is
characterized by a haughty, overbearing, contemptuous, and disrespectful attitude that is expressed
through the speech and behavior.
23. The English term hubris is derived from this word, and it refers to wanton arrogance or violence that
arises from passion or recklessness; it is used of the insolent disregard of laws, restraints, and
common morality and courtesy.
24. The fifth term in this last section (the fourteenth overall) is the Greek adjective u`perh,fanoj
(huperphanos—arrogant); it is a compound that literally means to show/display above.

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25. It is used to describe those that are arrogant, proud, or haughty; it is used of those that manifest their
belief that they are better than others are and demonstrate it by treating others in a contemptuous
fashion.
26. It is often used with the noun that follows avlazw,n (alazon—boastful), which is derived from the
idea of a wanderer or vagabond; it has the sense of an empty pretender, one who arrogantly
presumes too much about himself and manifests his presumption by his speech.
27. While boasting can involve expressing a high opinion of one’s heritage, his abilities, his
accomplishments, his possessions, or some actual possession, this term focuses on the fact that this
type of person is an imposter.
28. One important problem with this type of person is that in his desire to impress others with his
person, he can often come to believe his own hype and end up in self-delusion.
29. These previous three terms obviously have some overlap in meaning, but Trench has observed the
following, “The three words, then, are clearly distinguishable, occupying three different provinces
of meaning: they present to us an ascending scale of guilt; and, as has been observed already, they
severally designate the boastful in words, the proud and overbearing in thoughts, the insolent and
injurious in acts.”27
30. The next two items are grouped together since they are not nouns or adjectives but two-word
phrases, which likely influenced their place in this sequence.
31. The first is inventors of evil, which characterizes those that form strategies or tactics in order to
effect something; the idea of an inventor or contriver suits the first adjective.
32. The genitive kako,j (kakos—evil) that follows denotes that which is socially or morally
reprehensible, what is contrary to divine or human law; it refers to that which is harmful, dangerous,
or injurious to others. Rev. 16:2 “loathsome”
33. This adjective is the one used when Jesus was before Pilate and refers to the matter of criminal
activity.
34. Thus, this type of person is one that characterizes mankind’s capacity for figuring out new ways to
commit old crimes against their fellow man. Eccles. 1:9
35. They are not content to simply walk in the established paths of evil, but manifest a desire to use their
mental and physical resources to originate new, more dangerous, pernicious, and deadly ways to take
advantage of others.
36. This sort of behavior can be a result of the law of diminishing returns in which activity that once
satisfied no longer stimulates; thus, people have to seek out more exotic and exhilarating ways to
appease their lust grid.
37. The next item might seem somewhat out of place given the severity of the previous vices in this list;
however, it is included to indicate that man’s depraved nature begins expressing itself very early in
life.
38. The actual vice is found in the adjective avpeiqh,j (apeithes), which denotes one that refuses to be
persuaded by some authority; it begins first with the matter of failing or refusing to listen to the
authority.
39. When a person manifests a refusal to hear or listen to someone, it is evident that the person cannot be
persuaded to the proper course of action.
40. The serious nature of this particular failing is that it has to do with the rejection of the authorities that
God established under Divine Institution #3, the family; this is just another manifestation of their
rejection of God’s created order.

27
R.C. Trench, Synonyms of the New Testament
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41. This type of behavior must be dealt with early and often by the parents, reinforcing the principles of
doctrine and authority, or the child will continue his practice of rejecting authority into his adult life.
Prov. 13:24, 22:15, 23:13-14, 29:15
42. Once people embark on this type of lifestyle they will continue to reject authority, sometimes
aggressively and sometime passive-aggressively.
43. The final four items are found in verse 31, with the first two being linked together on the basis of
assonance (similar sounds) rather than their meaning.
44. The sixteenth quality is reflected by the adjective avsu,netoj (asunetos—without understanding); it
refers to those that are senseless, foolish, and who lack inner organization.
45. While one may think of this in terms of intelligence, understanding or organization, the biblical
usages of this and the related Hebrew term indicates a corresponding lack in the moral and religious
realms, with an attendant element of wickedness.
46. Those that lack common sense, objectivity, and intellectual honesty are destined to make bad
decisions that will adversely impact them and those around them.
47. The seventeenth item is reflected by the adjective avsu,nqetoj (asunthetos), which is related to the
noun sunqh,kh (suntheke); that noun refers to a formal agreement or contract.
48. The alpha privative negates the word and denotes a person that does not keep agreements, one who
is untrustworthy, disloyal, faithless, and treacherous.
49. These types of people will agree to certain things and then renege on their word when the situation
suits them, and often based on greed, laziness, arrogance, and other factors. cf. Ps. 15:4
50. The next to last item is derived from the Geek noun that is not used in the New Testament; of the
four Greek nouns that referred to various kinds of love, storgh, (storge) referred to familial love.
51. Thus, the a;storgoj (astorgos) person was one that lacked in normal affection for those related to
him; this lack of good feelings for others would jeopardize the relationships that are so necessary to
a properly functioning society.
52. The twentieth and final item refers to those that lack natural compassion for the sufferings or needs
of others; they have no intention of being kind, gracious, courteous, fair, or merciful.
53. Rather, they manifest a cold-blooded, ruthless, merciless nature that may even delight in the
problems, pains, and sufferings of others.
54. It should be pointed out that the vice list here is not designed to counter or expose problems that
existed among the believers in Rome, but is obviously tied to Gentile unbelief and its heinous
consequences.
55. Additionally, this vice list does not mean that every unbelieving Gentile was guilty of every sin on
this list; one should not think that everyone who rejects God and embraces the worship of idols
would manifest his negative volition by engaging in homosexual activity.
56. These types of behaviors are consistent with the type of mind that rejects God in the first place, and
it is to these pernicious (causing great harm or damage) sins that God abandons them.
57. It is also evident that what Paul says here about those that reject God is found to be true throughout
human history; there is more than adequate evidence that these vices not only have abounded among
men, but also have often been justified.

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1:32 and although they had recognized the righteous judgment of God, that those who practice
such things are worthy of death, they not only do the same, but also give hearty approval to those
who practice them. {o[stij (aprnm-p) who, such types—evpiginw,skw (vpaanm-p) having known,
being fully aware; concessive usage--to, dikai,wma (n-an-s) 10X, relates to what is just or righteous,
a righteous command, decision, verdict or regulation--o` qeo,j (n-gm-s) ablative of source, or
subjective genitive, the verdict God speaks--o[ti (abr) introduces content of their knowledge--o`
(dnmp+) pra,ssw (vppanm-p) the ones practicing— to, toiou/toj (apdan-p) what is like something
else, these types of things, these kinds of things--a;xioj (a--nm-p) to be fitting, worthy, deserving--
qa,natoj (n-gm-s) acts as direct object of axios--eivmi, (vipa--3p) are, keep on being—ouv (qn) not--
mo,noj (ab) alone, only--auvto,j (npan3p) the same things--poie,w (vipa--3p) do, keep on doing--
avlla, (ch) but--kai, (ab) adjunctive, also--suneudoke,w (vipa--3p) 6X, to join in approval, to agree
with, approve of even sympathize with--o` (ddmp+) pra,ssw (vppadm-p) the ones practicing}

Exposition vs. 32
1. In the Greek text of verse 31 there is a high dot after the last term unmerciful, which is the
equivalent of our English period.
2. However, there is a very close connection with the types of behavior that Paul listed in verses 29-31
since the demonstrative adjective toiou/toj (toioutos—such things) is clearly referring to the items
in that vice list.
3. Paul introduces his next thought by using the relative adjective o[stij (hostis—“they”), which is the
identical term used to introduce the new sentence in verse 25.
4. The relative adjective has a generalizing sense and is used to refer to a person that was viewed as
belonging to a particular class, or one who manifested a particular character.
5. The subjects in view are still those people from verse 21 (as they have been throughout this entire
section), who recognized the existence of God but still chose to exchange any real consideration of
God for the worship of idols.
6. Paul continues to enumerate their crimes against God as he provides some insight into the thought
processes of those that have mentally rejected God and have been delivered over to their own
degenerate thinking processes.
7. The participle evpiginw,skw (epiginosko—to know, to know fully) is generally defined by Greek
lexicons as becoming thoroughly acquainted with something or someone, to know fully or to figure
out accurately.
8. It does differ from the verb oi=da (oida—to know), which denotes fullness of knowledge; the verbal
root ginw,skw (ginosko) suggests the recognition of something or progress in knowledge.
9. The verb oi=da (oida—to know) is always found in the perfect tense, which indicates that it is
dealing with knowledge as a state; ginw,skw (ginosko) on the other hand has a wider range of
meanings and basically means to notice, perceive, or recognize something.
10. Since the verb can have the idea of distinguishing things, it deals with that which has been perceived
and can have the sense of learning through experience, getting to know something, growing in
knowledge and understanding, or recognizing something.
11. In this case, the stronger term evpiginw,skw (epiginosko—to recognize, to figure out, to
understand) is used, which suggests that their earlier knowledge regarding God’s existence had a

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 marked impact on their ongoing recognition of matters of morality, righteousness, and justice. Rom.
1:21
12. The participle should be understood in a concessive sense, which is reflected in the New American
Standard translation although they recognized.
13. The form is an aorist participle, which indicates that these people had this knowledge prior to the
action taken in the present tense verbs doing and giving approval.
14. What Paul indicates that these people had figured out, recognized, or understood is referred to as the
ordinance of God.
15. The Greek noun dikai,wma (dikaioma) denotes a regulation that relates to just or right actions; it
refers to that which has been deemed to be right or just, and has the force of law.
16. Therefore, it is not simply that the unbeliever could have recognized the imprint of a Divine Creator
on the material creation, it is also true that the unbeliever could know enough about that Creator to
understand His position on matters of morality.
17. In this case, the content of God’s righteous view is expressed in the clause that follows, which is
introduced by the conjunction o[ti (hoti—that), and provides the content of their knowledge.
18. In this case, negative unbelievers had figured out that God had manifested His disapproval of the
types of behaviors that Paul has mentioned beginning in verse 26.
19. These people had been aware of God’s existence generally, and have come to recognize, to mentally
figure out that the Creator also had standards relating to righteous and just behavior.
20. This can refer to nothing less than the function of the conscience, which clearly continued to remain
active in these unbelievers even after God delivered them to their depraved ways of thinking. Rom.
2:14-15
21. Just as they could not get rid of the divine imprint on the physical creation, they cannot fully rid
themselves of the conscience and its moral function.
22. The best they can do is to ignore the promptings of the conscience when it condemns their
unrighteous behavior, which will result in the loss of the good conscience and cauterizing/searing it.
ITim. 1:5,19, 4:2
23. The conscience begins to manifest its presence and function very early in life; even small children
have an inherent sense of good and bad, what is right and wrong.
24. While that sense of right and wrong may not be fully developed, it is still very present; every normal
human become aware of the working of the conscience early in their lives.
25. What these people recognized about God’s righteous standards is that those engaging in the types of
behaviors Paul has enumerated deserved judgment.
26. There is a distinction made in the Greek that is reflected in the New American Standard translation
and that is that there are two verbs used for doing things in verse 32.
27. While there has been a long history of discussion regarding the nuances of the two verbs, it is clear
that on some occasions they are almost used synonymously.
28. The first verb is pra,ssw (prasso), which first means to do something with an emphasis on the
continuity of the action; secondarily, it comes to mean to be busy with something, to practice it.
29. The second verb is poie,w (poieo), which first means to create something with an emphasis on the
end result; secondarily, it comes to mean to make or do something.
30. When there is a distinction to be noted between the two words, things may be generally noted; the
first is that the pra,ssw (prasso) family of words is more often used to denote evil or sinful activity,
while the poie,w (poieo) family is used more often to denote doing good things. Jn. 3:20-21

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31. The second distinction that can be observed in some contexts is that of poie,w (poieo) dealing with
an individual action or accomplishment, while pra,ssw (prasso) deals more with the continuity or
repetition of an action.
32. Paul states that these negative unbelievers recognized that those that engaged in these types of
behaviors repeatedly or continually practiced (prasso) them were worthy of death.
33. That statement has created some controversy since many of the items that Paul included in his vice
list were not matters that would warrant physical death.
34. Many interpreters have rightly observed that the Greek noun qa,natoj (thanatos—death) cannot be a
reference to the penalty of physical death as enacted or executed under any legal code since many of
the things in this list would not be considered capital offenses.
35. Instead, Paul uses the term death to refer to the ultimate penalty of sin, which has been God’s
judgment on it since the very beginning of human history. Gen. 2:17
36. The general view expressed in pagan writings was that ethical considerations led to the
understanding that those who transgressed repeatedly deserved everlasting punishment.
37. Thus, one should simply understand the word death as the most severe and horrific penalty that God
can exact.
38. That Paul is absolutely correct is witnessed by the fact that ancient civilizations enacted and
enforced legal codes.
39. Paul is not so much concerned with how these people had the knowledge they did, nor with the
degree to which they understood it; rather, he indicates that they had enough information to know
that they should not act in the ways in which they were behaving.
40. It should be noted that the present tense of the verb eivmi, (eimi—to be) indicates that Paul is not
simply speaking about what was true in the past.
41. This should be understood as the gnomic use of the present tense; this refers to general timeless
facts, proverbial statements, or maxims that are true at all times and in all places.
42. In spite of the general awareness that these types of behavior are violations of God’s standards and
deserved the worst form of punishment, these types of people continue to commit them anyway.
43. The last portion of verse 32 has troubled some interpreters since they believe that Paul seems to be
suggesting that commending evil is worse than doing it.
44. This has led some to eliminate the difficulty by rearranging the text or by translating it in a different
way, which is neither necessary nor convincing.
45. The structure of the statement in which the Greek negative is used with the adverb mo,noj (monos
—alone, only), which is translated as not only.
46. This is followed by the strong adversative conjunction avlla, (alla—but) and the adjunctive use of
the conjunction kai, (kai—and, also), which is translated as but also.
47. This construction is designed to emphasize the depth of their evil and the righteous outrage that God
and adjusted believers have about such behavior.
48. While Paul has consistently used verbs in the aorist tense (which deals with actions as a whole
without regard to time), he closes with two verbs in the present tense; this is designed to emphasize
the ongoing or habitual nature of their actions.
49. Paul changes to the verb poie,w (poieo—to make, to do), which would normally point to the action
and its result; however, the use of the present tense (keep on doing) makes it practically equivalent to
pra,ssw (prasso—to practice).
50. The final portion of this verse expresses the audacity of the negative, as they engage in behavior that
they know should be condemned and encourage others to do so as well.

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Ron Snider--Makarios Bible Church
51. The verb suneudoke,w (suneudokeo) is a triple compound that literally means to think well with,
and has the idea of sympathizing with another, approving or agreeing with them, or consenting to
their actions.
52. This verb emphasizes not only the fact that they generally approve of such behavior but also that
they encourage and applaud such actions.
53. The person who condones and celebrates those engaged in such vicious behaviors is worse in that he
not only engages in them himself but has made a deliberate choice to congratulate those that do so.
54. This type of person deliberately and consciously contributes to a favorable public opinion of such
behavior, which in turn provides these sinful behaviors an appearance of respectability.
55. This in turn contributes to the decay of society in general as the lowest common denominator
becomes the norm; sins and crimes that should be punished and eliminated from society are viewed
as normal behaviors to be encouraged.
56. Although the items in this list are not directed toward the Romans specifically, or believers in
general, one should recognize that these are vices that are to be identified and avoided.

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Ron Snider--Makarios Bible Church