성경 주석서

Romans 1:17

The reason why the gospel has the efficacy ascribed to it in the preceding verse, is not because of its pure morality, or because it reveals and confirms a future state of retribution, but because the righteousness of God is therein revealed. As this is one of those expressions which are employed to convey ideas peculiar to the gospel, its meaning is to be learned not merely from the signification of the words, but from parallel passages, and from the explanations given in the gospel itself of the whole subject to which it relates. That δικαιοσύνη cannot here be understood of a divine attribute, such as rectitude, justice, goodness, or veracity, is obvious, because it is a δικαιοσύνη ἐκ πίστεως, a righteousness which is by faith, i.e., attained by faith, of which the apostle speaks. Besides, it is elsewhere said to be without law, Romans 3:21 to be a gift, Romans 5:17, not to be our own, Romans 10:3, to be from God, Philippians 3:9. These and similar forms of expression are inconsistent with the assumption that the apostle is speaking of a divine attribute. The righteousness of God, therefore, must mean either the righteousness of which God is the author, or which he approves. Luther, Calvin, and many others, prefer the latter. “Die Gerechtigkeit die vor Gott gilt,” is Luther’s version. Calvin says, “Justitiam Dei accipio, quae apud Dei tribunal approbatur.” Beza, Reiche, De Wette, Rückert, and others, prefer the former. These ideas are not incompatible. This righteousness is at once a δικαιοσύνη ης ἐκ Θεοῦ, Philippians 3:9; and a δικαιοσύνη παρὰ τῷ Θεῷ, Romans 2:13; Romans 3:20; Galatians 3:11. The gospel reveals a righteousness, which God gives, and which he approves; it is a righteousness, “qua quisquis donatus est, sistitur coram Deo, sanctus, inculpatus, et nullius labis possit postulari.” Beza.

This interpretation is confirmed by all that the Scriptures teach respecting the manner of our justification before God. The Bible represents God in the character of a moral governor or judge. Man is placed under a law which is the rule of his duty, and the standard by which he is to be judged. This law may be variously revealed, but it is ever substantially the same, having the same precepts, the same sanction, and the same promises. Those who comply with the demands of this law are δίκαιοι, righteous; those who break the law are ἄδικοι, unrighteous; to pronounce one righteous is δικαιοῦν, to justify; the righteousness itself, or integrity which the law demands is δικαιοσύνη. Those who are righteous, or who have the righteousness which the law requires, or who are justified, have a title to the favor of God.

Now, nothing is more clearly taught in the Scriptures than that no man in himself is righteous in the sight of God. “There is none righteous, no not one; for all have sinned and come short of the glory of God.” It is no less clearly taught that no man can make himself righteous; that is, he cannot attain the righteousness which the law demands, and which is necessary to his acceptance with God. The reason is, that the law demands perfect obedience, which no one has rendered, or can render. It is hence plain that by the works of the law no flesh can be justified before God. Romans 3:20; Galatians 2:16; δικαιοσύνη is not ἐκ νόμου, Galatians 3:21 or διὰ νόμοθ, Galatians 2:21, or ἐξ ἔργων, Galatians 2:16. Men are not justified ἰδίᾳ δικαιοσύνῃ by their own righteousness. Romans 10:3. And yet righteousness is absolutely necessary to our justification and salvation. Such a righteousness the gospel reveals; a righteousness which is χωρὶς νόμου, without the law; which is not of works; a δικαιοσύνη πίστεως or ἐκ πίστεως, which is by faith; a righteousness which is not our own, Philippians 3:9; which is the gift of God, Romans 5:17; which is ἐκ Θεοῦ from God; which is imputed χωρὶς ἔργων without works. Christ is our righteousness, 1 Corinthians 1:30 or we are righteous before God in him. 2 Corinthians 5:21.

From this contrast between a righteousness which is our own, which is of works, and that which is not our own, which is of God, from God, the gift of God, it is plain that the δικαιοσύνη Θεοῦ of which the apostle here speaks, is that δικαιοσύνη by which we are made δίκαιοι παρὰ τῷ Θεῷ; it is a righteousness which he gives and which he approves. This is the interpretation which is given substantially by all the modern commentators of note, as Tholuck, Reiche, Fritzsche, Rückert, Koellner, De Wette, etc., however much they may differ as to other points. “Alle Erkläung,” says De Wette, “welche das Moment der Zurechnung übersehen, und das thun besonders die katholischen, auch die des Grotius, sind falsch.” That is, “All interpretations which overlook the idea of imputation, as is done in the explanations given by the Romanists, and also in that of Grotius, are false.”

The nature of this righteousness, it is one great design of this epistle, and of the whole gospel to unfold. This, therefore, is not the place to enter fully into the examination of that point; it will present itself at every step of our progress. It is sufficient here to specify the three general views of the nature of that righteousness by which men are justified before God. The first may be called the Pelagian, according to which the apostle teaches that righteousness cannot be attained by obedience to the ritual law of the Jews, but consists in works morally good. The second view is that of the Romanists, who teach that the works meant to be excluded from our justification are legal works; works done without grace and before regeneration; but the righteousness which makes us just before God, is that inherent righteousness, or spiritual excellence which is obtained by the aid of divine grace. The third view, which is the common doctrine of Protestant churches is, that the righteousness for which we are justified is either anything done by us nor wrought in us, but something done for us and imputed to us. It is the work of Christ, what he did and suffered to satisfied the demands of the law. Hence not merely external or ceremonial works are excluded as the ground of justification; but works of righteousness, all works of whatever kind or degree of excellence. Hence this righteousness is not our own. It is nothing that we have either wrought ourselves, or that inheres in us. Hence Christ is said to be our righteousness; and we are said to be justified by his blood, his death, his obedience; we are righteous in him, and are justified by him or in his name, or for his sake. The righteousness of God, therefore, which the gospel reveals, and by which we are constituted righteous, by the perfect righteousness of Christ which completely meets and answers all the demands of what law to which all men are subject, and which all have broken.

This righteousness is said in the text to be of faith. It is obvious that the words ἐκ πίστεως are not to be connected with ἀποκαλύπτεται. They must be connected either directly or indirectly with δικαιοσύνη. It is either δικαιοσύνη ἐκ πίστεως ἀποκαλύπτεται, righteousness by faith is revealed; δικαιοσύνη ἀποκαλύπτεται ἐκ πίστεως οὖσα righteousness is revealed, being of faith, i.e., which is by faith. Not an excellence of which faith is the germinating principle, or which consists in faith, because this is inconsistent with all those representations which show that this righteousness is not subjective.

The meaning of the words εἰς πίστιν in the formula ἐκ πίστεως εἰς πίστιν; from faith to faith, is very doubtful. They must be explained in a manner consistent with their connection with δικαιοσύνη. It is a righteousness which is of faith to faith. Now it cannot be said that our justification depends on our believing first the Old Testament, and then the New, which is the interpretation of Theodoret — δεῖ γὰρ πιστεῦσαι τοῖς προφήταις, καὶ δ ̓ ἐκείνων εἰς τὴν τοῦ ευσαγγελίου πίστιν ποδηγηθῆναι; nor does it seem to suit this connection to make the phrase in question express a progress from a weak or imperfect faith to that which is more perfect. This however is a very generally received interpretation. Calvin says, “Quum initio gustamus evangelium, laetam quidem et exporrectam nobis cernimus Dei frontem, sed eminus; quo magis augescit pietatis eruditio, velut propiore accessu clarius ac magis familiariter Dei gratiam perspicimus.” The sense is however perfectly clear and good, if the phrase is explained to mean, faith alone. As “death unto death” and “life unto life” are intensive, so “faith unto faith” may mean, entirely of faith. Our justification is by faith alone: works form no part of that righteousness in which we can stand before the tribunal of God. “Dicit,” says Bengel, “fidem meram; namque justitia ex fide subsistit in fide, sine operibus … Fides, inquit Paulus, manet fides; fides est prora et puppis, apud Judaeos et Gentiles, etiam apud Paulum, usque ad ipsam ejus consummationem.” Most of the modern commentators regard εἰς in the words εἰς πιστιν as indicating the terminus. Righteousness is from faith and unto faith, comes to it. This makes πίστιν here virtually equivalent to πιστεύοντας, as in Romans 3:22, the δικαιοσύνη Θεοῦ is said to be εἰς πάντας τοὺς πιστεὺοντας. Righteousness then is by faith and unto faith, i.e. is granted unto or bestowed upon believers.

This doctrine of the apostle, that the righteousness which is unto life is to be obtained by faith, he confirms by a reference to Habakkuk 2:4 where it is said, ὁ δὲ δίκαιος ἐκ πίστεως, ζήσεται, he that is righteous by faith, shall live; or, the righteous shall live by faith. The connection of ἐκ πίστεως; with δίκαιος is certainly best suited to the apostle’s object, which is to show that righteousness is by faith; but in either construction the sense is substantially the same. Salvation is by faith. In the Hebrew also, either construction is allowable, as the words are “The righteous in his faith shall live.” The Masoretic accentuation however connects, as Paul does, the first two words together, ‘The righteous in his faith shall live.’ Shall live, shall attain that life which Christ gives, which is spiritual, blessed, and everlasting; comp. Romans 5:17; Romans 8:13; Romans 10:3. This passage is cited in confirmation of the apostle’s own doctrine, and is peculiarly pertinent as it shows that under the old dispensation as well as under the new, the favor of God was to be secured by faith.

Doctrine

1. The apostolic office, except as to what was peculiar and extraordinary, being essentially the same with the ministerial office in general, Paul teaches,

2. That ministers are the servants of Christ, deriving their authority from him, and not from the people;

3. That their calling is to preach the gospel, to which all other avocations must be made subordinate;

4. That the object of their appointment is to bring men to the obedience of faith;

5. That their field is all nations;

6. That the design of all is to honor Christ; it is for his name, Romans 1:1-5.

7. The gospel is contained in its rudiments in the Old Testament. It is the soul of the old dispensation, Romans 1:2.

8. Christ is the Alpha and Omega of the Gospel. In stating the substance of the gospel, Paul says, ‘It concerns Jesus Christ,’ Romans 1:3.

9. Christ is at once God and man; the son of David and the son of God, Romans 1:3, Romans 1:4.

10. Christ is called the Son of, God in reference to his Divine nature, and on account of the relation in which, as God, he stands to the Father. The name, therefore, is expressive of his Divine character, Romans 1:3, Romans 1:4.

11. He is the proper object of prayer, and the source of spiritual blessings, Romans 1:7.

12. He is the Mediator through whom our prayers and thanksgiving must be presented to God, Romans 1:8.

13. God is the source of all spiritual good; is to be worshipped in spirit, and agreeably to the gospel; and his providence is to be recognized in reference to the most ordinary affairs of life, Romans 1:8-10.

14. Ministers are not a class of men exalted above the people, and independent of them for spiritual benefits, but are bound to seek, as well as to impart good, in all their intercourse with those to whom they are sent, Romans 1:11, Romans 1:12.

15. Ministers are bound to preach the gospel to all men, rich as well as poor, wise as well as unwise; for it is equally adapted to the wants of all, Romans 1:14, Romans 1:15.

16. The salvation of men, including the pardon of their sins and the moral renovation of their hearts, can be elected by the gospel alone. The wisdom of men, during four thousand years previous to the advent of Christ, failed to discover any adequate means for the attainment of either of these objects; and those who, since the advent, have neglected the gospel, have been eventually unsuccessful, Romans 1:16, etc.

17. The power of the gospel lies not in its pure theism, or perfect moral code, but in the Cross, in the doctrine of justification by faith in a crucified Redeemer, Romans 1:17, etc.

Remarks

1. Ministers should remember that they are “separated unto the gospel,” and that any occupation which, by its demands upon their attention, or from its influence on their character or feelings, interferes with their devotion to this object, is for them wrong, Romans 1:1.

2. If Jesus Christ is the great subject of the gospel, it is evident that we cannot have right views of the one, without having correct opinions respecting the other. What think ye of Christ? cannot be a minor question. To be Christians we must recognize him as the Messiah, or Son of David; and as Divine, or the Son of God; we must be able to pray to him, to look for blessings from him, and recognize him as the Mediator between God and man, Romans 1:1-8.

3. Christians should remember that they are saints; that is, persons separated from the world and consecrated to God. They therefore cannot serve themselves or the world, without a dereliction of their character. They are saints, because called and made such of God. To all such, grace and peace are secured by the mediation of Christ, and the promise of God, Romans 1:7.

4. In presenting truth, everything consistent with fidelity should be done to conciliate the confidence and kind feelings of those to whom it is addressed; and everything avoided, which tends to excite prejudice against the speaker or his message. Who more faithful than Paul? Yet who more anxious to avoid offense? Who more solicitous to present the truth, not in its most irritating form, but in the manner best adapted to gain for it access to the unruffled minds of his readers? Romans 1:8-14.

5. As all virtues, according to the Christian system, are graces (gifts), they afford matter for thanksgiving, but never for self-complacency, Romans 1:8.

6. The intercourse of Christians should be desired, and made to result in edification, by their mutual faith, Romans 1:12.

7. He who rejects the doctrine of justification by faith, rejects the gospel. His whole method of salvation, and system of religion, must be different from those of the apostles, Romans 1:17.

8. Whether we be wise or unwise, moral or immoral, in the sight of men, orthodox or heterodox in our opinions, unless we are believers, unless we cordially receive “the righteousness which is of God” as the ground of acceptance, we have no part or lot in the salvation of the gospel, Romans 1:17.

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Romans 1:18-32

Analysis

The apostle having stated that the only righteousness available in the sight of God is that which is obtained by faith, proceeds to prove that such is the case. This proof required that he should, in the first instance, demonstrate that the righteousness which is of the law, or of works, was insufficient for the justification of a sinner. This he does, first in reference to the Gentiles, Romans 1:18-32; and then in relation to the Jews, Romans 2, 3:1-20. The residue of this chapter then is designed to prove that the Gentiles are justly exposed to condemnation. The apostle thus argues: God is just; his displeasure against sin (which is its punishment) is clearly revealed, Romans 1:18. This principle is assumed by the apostle, as the foundation of his whole argument. If this be granted, it follows that all who are chargeable with either impiety or immorality are exposed to the wrath of God, and cannot claim his favor on the ground of their own character or conduct. That the Gentiles are justly chargeable with both impiety and immorality, he thus proves. They have ever enjoyed such a revelation of the divine character as to render them inexcusable, Romans 1:19, Romans 1:20. Notwithstanding this opportunity of knowing God, they neither worshipped nor served him, but gave themselves up to all forms of idolatry. This is the height of impiety, Romans 1:21-23. In consequence of this desertion of God, he gave them up to the evil of their own hearts, so that they sank into all manner of debasing crimes. The evidences of this corruption of morals were so painfully obvious, that Paul merely appeals to the knowledge which all his readers possessed of the fact, Romans 1:24-31. These various crimes they do not commit ignorantly; they are aware of their ill-desert; and yet they not only commit them themselves, but encourage others in the same course, Romans 1:32.

The inference from the established sinfulness of the Gentile world, Paul does not draw until he has substantiated the same charge against the Jews. He then says, since all are sinners before God, no flesh can be justified by the works of the law, Romans 3:20.

Commentary

Romans 1:18

Ἀποκαλύπτεται γὰρ ὁργὴ Θεοῦ ἀπ ̓ ουσρανοῦ. For the wrath of God is revealed from heaven. The apostle’s object is to prove the doctrine of the preceding verse, viz., that righteousness is by faith. To do this it was necessary to show that men in themselves are exposed to condemnation, or are destitute of any righteousness which can satisfy the demands of God. His argument is, God is just; he is determined to punish sin, and as all men are sinners, all are exposed to punishment. Hence this verse is connected by γάρ to the preceding one. Men must be justified by faith, for the wrath of God is revealed, etc.

The wrath of God is his punitive justice, his determination to punish sin. The passion which is called anger or wrath, and which is always mixed more or less with malignity in the human breast, is of course infinitely removed from what the word imports when used in reference to God. Yet as anger in man leads to the infliction of evil on its object, the word is, agreeably to a principle which pervades the Scriptures, applied to the calm and undeviating purpose of the Divine mind, which secures the connection between sin and misery, with the same general uniformity that any other law in the physical or moral government of God operates.

Is revealed. Ἀποκαλύπτω is properly to uncover, to bring to light, and hence to make known, whether by direct communication, or in some other way. A thing is said to be revealed, when it becomes known from its effects. It is thus that the thoughts of the heart, the arm of the Lord, and wrath of God are said to be “revealed.” It is not necessary therefore to infer from the use of this word, that the apostle meant to intimate that the purpose of God to punish sin was made known by any special revelation. That purpose is manifested in various ways; by the actual punishment of sin, by the inherent tendency of moral evil to produce misery, by the voice of conscience. Nor do the words “from heaven” imply any extraordinary mode of communication. They are added because God dwells in heaven whence all exhibitions of his character and purposes are said to proceed. It is however implied in the whole form of expression, that this revelation is clear and certain. Men know the righteous judgment of God; they know that those who commit sin are worthy of death. As this is an ultimate truth, existing in every man’s consciousness, it is properly assumed, and made the basis of the apostle’s argument.

This displeasure of God is revealed against all ungodliness and unrighteousness of men; that is, against all impiety towards God (ἀσέβεια) and injustice towards men (ἀδικία). This distinction is kept up in the following part of the chapter, in which the apostle proves first the impiety, and then the gross immorality of the heathen. Who hold the truth in unrighteousness. The word ἀλήθεια is used in the Scriptures in a more comprehensive sense than our word truth. It often means what is right, as well as what is true; and is therefore often used in antithesis to ἀδικία, unrighteousness, as in Romans 2:8; see Galatians 3:1; Galatians 5:7. It is used especially of moral and religious truth; see John 3:21; John 8:32; 2 Corinthians 4:2; 2 Thessalonians 2:12. It is therefore equivalent to true religion, that is, what is true and right, in reference to God and duty. As κατέχειν sometimes means to have in the sense of possessing, as in 1 Corinthians 7:30 this clause may be rendered, ‘Who have the truth, together with unrighteousness;’ i.e., although they possess the truth, are unrighteous. Comp. James 2:1, μὴ ἐν προσωπολημψίαις ἔχετε τὴν πίστιν. The sentiment is then the same as in Romans 1:21, where the heathen are said to know God, and yet to act wickedly. But as κατέχειν also means to detain, to repress or hinder, 2 Thessalonians 2:6, 2 Thessalonians 2:7, the passage may be translated, Who hinder or oppose the truth. The great majority of commentators are in favor of this latter interpretation. The words ἐν ἀδικὶᾳ may either express the means of this opposition, and be rendered, through unrighteousness; or they may be taken adverbially, Who unjustly, or wickedly oppose the truth. The former is to be preferred.

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Romans 1:19

That this opposition is wicked because inexcusable on the plea of ignorance, is proved in this and the following verses. They wickedly oppose the truth, because the knowledge of God is manifest among them. Agreeably to this explanation, this verse is connected with the immediately preceding clause. It may however refer to the general sentiment of Romans 1:18. God will punish the impiety and unrighteousness of men, because he has made himself known to them. The former method is to be preferred as more in accordance with the apostle’s manner and more consistent with the context, inasmuch as he goes on to prove that the impiety of the heathen is inexcusable. Since that which may be known of God, is manifest in them. This version is not in accordance with the meaning of γνωστόν which always in the Bible means, what is known, not what may be known. Besides, the English version seems to imply too much; for the apostle does not mean to say that everything that may be known concerning God was revealed to the heathen, but simply that they had such a knowledge of him as rendered their impiety inexcusable. We find γνωστός used the sense of γνωτός, known, Acts 1:19; Acts 2:14; Acts 15:18; γνωστὰ ἀπ ̓ αἰῶνός ἐστι τῷ Θεῷ πάντα τὰ ἔργα αὺτοῦ; and often elsewhere. Hence τὸ γνωστόν is = γνῶσις, as in Genesis 2:9, γνωστὸν τοῦ καλοῦ καὶ τοῦ πονηροῦ. The knowledge of God does not mean simply a knowledge that there is a God, but, as appears from what follows, a knowledge of his nature and attributes, his eternal power and Godhead, Romans 1:20, and his justice, Romans 1:32. Φανερόν ἐστιν ἐν αὐτοῖς, may be rendered, either is manifest among them, or in them. If the former translation be adopted, it is not to be understood as declaring that certain men, the Pythagoreans, Platonists, and Stoics, as Grotius says, had this knowledge; but that it was a common revelation, accessible, manifest to all. In them, however, here more properly means, in their minds. “In ipsorum animis,” says Beza, “quia haec Dei notitia recondita est in intimis mentis penetralibus, ut, velint nolint idololatriae, quoties sese adhibent in consilium, toties a seipsis redarguantur.” It is not of a mere external revelation of which the apostle is speaking, but of that evidence of the being and perfections of God which every man has in the constitution of his own nature, and in virtue of which he is competent to apprehend the manifestations of God in his works. For God hath revealed to them, viz., the knowledge of himself. This knowledge is a revelation; it is the manifestation of God in his works, and in the constitution of our nature. “Quod dicit,” says Calvin, “Deum manifestasse, sensus est, ideo conditum esse hominem, ut spectator sit fabriae mundi; ideo datos ei oculos, ut intuitu tam pulchrae imaginis, ad auctorem ipsum feratur.” God therefore has never left himself without a witness. His existence and perfections have ever been so manifested that his rational creatures are bound to acknowledge and worship him as the true and only God.

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Romans 1:20

This verse is a confirmation and amplification of the preceding, inasmuch as it proves that God does manifest himself to men, shows how this manifestation is made, and draws the inference that men are, in virtue of this revelation, inexcusable for their impiety. The argument is, God has manifested the knowledge of himself to men, for the invisible things of him, that is, his eternal power and Godhead, are, since the creation, clear!y seen, being understood by his works; they are therefore without excuse. The invisible things of him. By the invisible things of God, Theodoret says we are to understand creation, providence, and the divine judgments; Theophylact understands them to refer to his goodness, wisdom, power, and majesty. Between these interpretations the moderns are divided. The great majority prefer the latter, which is obviously the better suited to the context, because the works of God are expressed afterwards by ποιήματα and because the invisible things are those which are manifested by his works, and are explained by the terms “power and Godhead.” The subsequent clause, ἥ τε ἀΐ́διος αὐτοῦ δύναμις καὶ θειότης, is in apposition with and an explanation of the former one. The particle τέ followed by καί, serves then, as Tholuck remarks, to the partition of ἀόρατα into the two ideas δύναμις and θειότης, and not to annex a distinct idea, as though the meaning were, ‘and also his power and Godhead.’ The power of God is more immediately manifested in his works; but not his power alone, but his divine excellence in general, which is expressed by θειότης, from θεῖος. Θεότης, from Θεός, on the other hand, expresses the being, rather than the excellence of God. The latter is Godhead; the former, divinity, a collective term for all the divine perfections.

This divine revelation has been made ἀπὸ κτίσεως κόσμου, from the creation of the world, not by the creation; for κτίσις here is the act of creation, and not the thing created; and the means by which the revelation is made, is expressed immediately by the words τοῖς ποιήνασι, which would then be redundant. The ποιήματα τοῦ Θεοῦ, in this connection, are the things made by God, rather than the things done by him. The apostle says the ἀόρατα καθορᾶται the unseen things are seen, because they are perceived by the mind; νοούμενα being understood by means of the things made. So that they are inexcusable. These words are, by Griesbach, Knapp, and others, made to depend on the last clause of Romans 1:19; and then the interpretation of Beza and the elder Calvinists would be the most natural. God has revealed the knowledge of himself to men, in order that they might be without excuse. But this, to say the least, is unnecessary. The connection with καθορᾶται is perfectly natural. ‘The perfections of God, being understood by his works, are seen, so that men are without excuse.’ Paul does not here teach that it is the design of God, in revealing himself to men, to render their opposition inexcusable, but rather, since this revelation has been made, they have in fact no apology for their ignorance and neglect of God. Though the revelation of God in his works is sufficient to render men inexcusable, it does not follow that it is sufficient to lead men, blinded by sin, to a saving knowledge of himself. As Paul says of the law, that it was weak through the flesh, that is, insufficient on account of our corruption, so it may be said of the light of nature, that, although sufficient in itself as a revelation, it is not sufficient, considering the indisposition and inattention of men to divine things. “Sit haec distinctio,” says Calvin, “demonstratio Dei, qua gloriam suam in creaturis perspicuam facit, esse, quantum ad lucem suam, satis evidentem; quantum ad nostram caecitatem, non adeo sufficere. Caeterum non ita caeci sumus, ut ignorantiam possimus praetexere, quin perversitatis arguamur.”

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Romans 1:21

Since knowing God. The most natural and obvious connection of this verse is with the last clause of the preceding, ‘Men are without excuse, since, although they knew God, they worshipped him not as God.’ This connection, moreover, is in accordance with the apostle’s manner, who often establishes a proposition, which is itself an inference, by a new process of argument. Thus in the present instance, in Romans 1:19, Romans 1:20, he proved that the heathen had a knowledge of God which rendered them inexcusable, and then the fact that they were without excuse, is proved by showing that they did not act in accordance with the truth. Rückert, however, who is followed by Tholuck, considering that the apostle’s object is to show that the heathen wickedly oppose the truth, as stated in Romans 1:18; and that this proof consists of two parts — first, the heathen had the knowledge of the truth, Romans 1:19, Romans 1:20; and secondly, that they did not act according to it, Romans 1:21-23; assumes that the connection is rather with the last clause of Romans 1:18, and that something is implied here which is not expressed, and that the logical reference of διότι is to this omitted thought. ‘The heathen are without excuse, and wickedly oppose the truth, since, although they knew God, they glorified him not as God.’ This sense is good enough, but it is a forced and unnatural interpretation.

The apostle having shown in Romans 1:19, that the knowledge of God was revealed to men, has no hesitation in saying that the heathen knew God; which does not mean merely that they had the opportunity of knowing him, but that in the constitution of their own nature, and in the works of creation, they actually possessed an intelligible revelation of the Divine existence and perfections. This revelation was indeed generally so neglected, that men knew not what it taught. Still they had the knowledge, in the same sense that those who have the Bible are said to have the knowledge of the will of God, however much they may neglect and disregard it. In both cases there is knowledge presented, and a revelation made, and in both ignorance is without excuse. As there is no apology for the impiety of the heathen to be found in any unavoidable ignorance, their idolatry was the fruit of depravity. The apostle therefore says, that although they knew God, they glorified him not as God, neither were thankful to him. Δοξάζειν is to ascribe honor to any one, to praise, and also to honor, to make glorious, or cause that others should honor any one. Men are said to glorify God either when they ascribe glory to him, or when they so act as to lead others to honor him. In the present case, the former idea is expressed by the word. They did not reverence and worship God as their God; neither did they refer to him the blessings which they daily received at his hands.

Instead of thus rendering unto God the homage and gratitude which are his due, they became vain in their imaginations. Vain (ἐματαιώθησαν) that is, according to constant scriptural usage, became both foolish and wicked. Vain conversation is corrupt conversation, 1 Peter 1:18; and vanity is wickedness, Ephesians 4:17. These words are all frequently used in reference to idolatry, as idols are in the Bible often called, μάταια, vanities. In their imaginations, διαλογισμοῖς properly thoughts; but usually, in the New Testament, with the implication of evil; evil thoughts or machinations. Here the word also has a bad sense. The thoughts of the heathen concerning God were perverted and corrupt thoughts. The whole clause therefore means, that the heathen, in refusing to recognize the true God, entertained foolish and wicked thoughts of the Divine Being; that is, they sank into the folly and sin of idolatry. And their, foolish heart was darkened; they lost the light of divine knowledge; ἀσύνετος, destitute of σύνεσις, understanding, insight into the nature of divine things. The consequence of this want of divine knowledge was darkness. The word καρδία, heart stands for the whole soul. Hence men are said to understand with the heart, Matthew 13:15; to believe with the heart, Romans 10:10; the heart is said to be enlightened with knowledge 2 Corinthians 4:6; and the eyes of the heart are said to be opened, Ephesians 1:8. The word διανοία, mind, is used with the same latitude, not only for the intellect, but also for the seat of the affections, as in Ephesians 2:3 we read of the desires of the mind. It is not merely intellectual darkness or ignorance which the apostle describes in this verse, but the whole moral state. We find throughout the Scriptures the idea of foolishness and sin, of wisdom and piety, intimately connected. In the language of the Bible, a fool is an impious man; the wise are the pious, those who fear God; foolishness is sin; understanding is religion. The folly and darkness of which the apostle here speaks are therefore expressive of want of divine knowledge, which is both the effect and cause of moral depravity.

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Romans 1:22

Professing themselves to be wise Φάσκοντες εἶναι σοφοί, (for σοφούς, by attraction). Saying in the sense of pretending to be. The more they boasted of their wisdom, the more conspicuous became their folly. What greater folly can there be, than to worship beasts rather than God? To this the apostle refers in the next verse.

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Romans 1:23

They became fools and exchanged the glory of the incorruptible God for the likeness of the image of corruptible man. Herein consisted their amazing folly, that they, as rational beings, should worship the creature in preference to the Creator. The common construction of the verb ἀλλάσσειν in Greek when it means to exchange, is either τί τινος, or τὶ ἀντί τινος; but the apostle imitates the Hebrew construction, äÅéîÄéø áÀÌ, which by the lxx, is rendered ἀλλάσσειν ἐν, as in Psalms 106:20. The sense is not that they change one thing into another, but that they exchanged one thing for another. The glory, a collective term for all the divine perfections. They exchanged the substance for the image, the substantial or real divine glories for the likeness of an image of corruptible man, i.e., an image like to corruptible man. The contrast is not merely between God and man, or between the incorruptible, imperishable, eternal God, and frail man, but between this incorruptible God and the image of a man. It was not, however, in the worship of the images of men only that the degradation of the heathen was manifested, for they paid religious homage to birds, beasts, and reptiles. In such idolatry the idol or animal was, with regard to the majority, the ultimate object of worship. Some professed to regard the visible image as a mere symbol of the real object of their adoration; while others believed that the gods in some way filled these idols, and operated through them; and others again, that the universal principle of being was reverenced under these manifestations. The Scriptures take no account of these destinations. All who bowed down to stocks and stones are denounced as worshipping gods which their own hands had made; and idolatry is made to include not merely the worship of false gods, but the worship of the true God by images. The universal prevalence of idolatry among the heathens, notwithstanding the revelation which God had made of himself in his works, is the evidence which Paul adduces to prove that they are ungodly, and consequently exposed to that wrath which is revealed against all ungodliness. In the following, verses, to the end of the chapter, he shows that they are unrighteous; that as the consequence of their departure from God, they sank into the grossest vices.

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Romans 1:24

Wherefore also he gave them, in their lusts, unto uncleanness. The most natural construction of this passage is to connect εἰς ἀκαθαρσίαν with παρέδωκεν, he gave up unto uncleanness. We have the same construction in Romans 1:26, Romans 1:28, and infrequently elsewhere. To construct παρέδωκεν with ἐν ταῖς ἐπιθυμίαις, as Beza and others do, gives indeed a good sense, He gave them up to their desires unto uncleanness, i.e., so that they became unclean, but is opposed to the constant usage of the New Testament, in as much as παραδίδωμι never occurs in construction with ἐν. If the former construction be adopted, ἐν ταῖς ἐπιθυμίαις may be rendered as in our version, through their lusts; or better in their lusts; ἐν expressing their condition, or circumstances; them in their lusts, i.e., being in them, immersed in them. To dishonor, τοῦ ἀτιμάζεσθαι. This infinitive with τοῦ may depend on the preceding noun; ‘the uncleanness of dishonoring,’ etc., “quae cernebatur in,” etc. Winer, §45:4. b. But as the infinitive with the genitive article is so frequently used to express design, or simple sequence, it is better to make it depend on the whole preceding clause, ‘He gave them up to uncleanness, to dishonor,’ i.e., either in order that they might dishonor, or so that they dishonored, etc. ἀτιμὰζεσθαι may be taken either as middle, so that they dishonored their bodies; or as passive, so that their bodies were dishonored. The former best suits the context. Ἐν ἑαυτοῖς is either equivalent to ἐν ἀλλήλοις, reciprocally, they dishonored one another, as to their bodies; or in themselves, dishonoring their bodies in themselves; “significantius exprimit,” says Calvin, “quàm profundas et ineluibiles ignominiae notas corporibus suis inusserint.”

This abandonment of the heathen to the dominion of sin is represented as a punitive infliction. They forsook God, διὸ καί, wherefore also he gave them up to uncleanness. This is explained as a simple permission on the part of God. But it removes no real difficulty. If God permits those who forsake him to sink into vice, he does it intelligently and intentionally. The language of the apostle, as well as the analogy of Scripture, demands more than this. It is at least a judicial abandonment. It is as a punishment for their apostasy that God gives men up to the power of sin. Tradidit Deus ut justus judex. He withdraws from the wicked the restraints of his providence and grace, and gives them over to the dominion of sin. God is presented in the Bible as the absolute moral and physical ruler of the world. He governs all things according, to the counsel of his own will and the nature of his creatures. What happens as consequences does not come by chance, but as designed; and the sequence is secured by his control. “It is beyond question,” says Tholuck, “that, according to the doctrine of the Old and New Testaments, sin is the punishment of sin.” So the Rabbins teach, “The reward of a good deed is a good deed, and of an evil deed, an evil deed.” This is also the teaching of all experience. We see that sin follows sin as an avenger. De Wette truly says, “Diese Ansicht ist nicht bloss jüdisch, sondern allgemein wahr vom absoluten Standpunkte der Religion aus.” “This is no mere Jewish doctrine, but it is universally true from the absolute standpoint of religion.” God is not a mere idle spectator of the order of events; he is at once the moral governor and efficient controller of all things. “Man is not ‘a virtue-machine,’” says Meyer, “when God rewards virtue with virtue; neither is he ‘a sin machine,’ when God punishes sin with sin.” Men are as free in sinning as they are in obeying; and what in one passage and from one point of view, is properly presented as the work of God, in another passage and from another point of view, is no less properly presented as the work of man. What is here said to be God’s work, in Ephesians 4:19 is declared to be the sinner’s own work.

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