Content of the first chapter: The Apostle expresses his love to the Christians at Rome and rebukes the vices of those who follow their lusts.
St. Paul a Messenger of the Gospel of Jesus Christ Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (which he had promised afore by his prophets in the holy scriptures,) concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness by the resurrection from the dead: by whom we have received grace and apostleship, for obedience to the faith among all nations for his name: among whom are ye also the called of Jesus Christ: to all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord
Jesus Christ. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you. For 1 long to see you, that 1 may impart unto you some spiritual gift, to the end ye may be established: that is, that I may be comforted together with you by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,') that I might have some fruit among you also, even as among other Gentiles.
I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, 1 am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith (1:1-17).
28 Commentary on Romans Man's Own Wisdom and Works Do Not Save The object of this Epistle is to destroy all wisdom and works of the flesh no matter how important these may appear in our eyes or those of others, and no matter how sincere and earnest we might be in their use. In its place it implants, deepens and magnifies (the sense of) sin, no matter how little of it (in our opinion) there may exist, or how much of it may be there.
For this reason St. Augustine says in his book Concerning the Spirit and the Letter that the Apostle "vehemently inveighs against the proud, arrogant persons who glory in their works."
Among Jews and Gentiles there were many who believed that virtue and wisdom suffice (for salvation) provided they are exercised not for show or for pleasing men, but with truest singleness of heart as was the case with some philosophers. However, even though these did not assert their righteousness before men or boast of it, but followed it with genuine love for virtue and wisdom
(and to these belonged the best and sincerest, though with the exception of Socrates we know only few of such), yet in the inmost recesses of their hearts they could not refrain from selfcomplacency and boasting, at least not in their thoughts, of being wise, just and good. The Apostle says of them, "Professing themselves to be wise, they became fools" (Rom. 1:22).
But here we learn that the very opposite is the case, and in the Church we declare that our righteousness and wisdom are in vain, so that we must neither praise nor extol them by false pretense. Everything turns about the point that our righteousness and wisdom must be destroyed and rooted out of our hearts and our self-complacent minds. God thus speaks through Jeremiah
(Jer. 1:10): "I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down," namely everything — (all righteousness) — that is our own and in which we glory; and "to build, and to plant," namely everything — (all righteousness) — that is outside us and from Christ.
We are Saved by Christ's Righteousness God certainly desires to save us not through our own righteousness, but through the righteousness and wisdom of someone else Commentary on Romans 29 or by means of a righteousness which does not originate on earth, but comes down from heaven. So, then, we must teach a righteousness which in every way comes from without and is entirely foreign to us. Christ desires to have our hearts so free and divested
(of our own righteousness and wisdom) that for our sins we fear no denial of grace and for our virtues we seek no glory and vain satisfaction. We even should not boast before men of the righteousness which is ours from Christ; nor should we allow ourselves to be cast down by the sufferings and afflictions which are sent to us by Him. A true Christian should so renounce all things —
(all righteousness and wisdom) — that in honor and dishonor he always remains the same, assured that whatever honor comes to him belongs to Christ, whose righteousness and gifts of grace shine forth from Him, and that whatever reproach he endures is inflicted on Christ, (who is in him).
To reach such perfection, we require not only much spiritual grace, but also much experience. Because of our natural and spiritual gifts, men may regard us as wise, righteous and good.
But God does not regard us as such, especially not if we so esteem ourselves. We therefore must remain so humble, as if we as yet had nothing, (neither righteousness nor wisdom in Christ), but were still waiting for the tender mercies of God, who for Christ's sake regards us as wise and righteous. There are many who indeed for God's sake, regard temporal blessings as nothing and gladly renounce them, as, for example, Jews and heretics. But there are very few who regard also their spiritual gifts and good works as nothing, seeking to obtain only the righteousness of Christ.
Of this Jews and heretics are incapable, though without this no one can be saved. They invariably desire and hope that their own
(righteousness) will be esteemed and rewarded by God. But His verdict forever stands: "So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy" (Rom. 9:16).
Why the Apostle Wrote the Epistle Regarding the Epistle, I do not believe that its recipients, who are addressed as "beloved of God" and "called saints," were in such a situation that the Apostle found it necessary to intervene because of existing dissensions and to regard them all as (gross) sinners.
If really they were Christians, they knew this, (the need of peace 30 Commentary on Romans and concord"), as believers. I rather think that he used the opportunity of writing to them because they were Christian believers.
They were to have a testimony of their faith and doctrine from the pen of the great Apostle for their controversies with Jews and Gentiles. These continued in unbelief and glorified in their flesh over against the despised wisdom of the believers, who had to live among them and listen to their opposing views. The Apostle thus writes to the Corinthians: "For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart" (II Cor. 5:12).
The True Christian Minister As we study the text, from verses 1-17, we see that it contains not so much academic instruction as rather teaching by example; for, here in the beginning, the Apostle teaches by his own example how a minister should conduct himself over against his parishioners.
It behooves a wise minister of God to hold his office in honor and to have his hearers show it proper respect. As a believing servant of God, he must not transgress the bounds of his ministry nor abuse it by pride, but must administer it to the welfare and benefit of his parishioners.
The servant of Christ, then, must be both wise and believing.
If he fails in wisdom, he will prove himself a sluggard, who is self-indulgent and so unworthy of his high office. Such a person will permit the divine office, entrusted to him by God, to be treated with contempt, though he should exalt it. If he fails in faith, he will prove himself a tyrant who terrifies the people by his authority and takes delight in being a bully. Calling these two vices by name we might describe them as frivolity and severity.
Of the first Zechariah says (Zech. 11:17): "Woe to the idle shepherd that leaveth the flock!" Of the second Ezekiel writes
(Ezek. 34:4): "With force and with cruelty have ye ruled them."
These are the two chief sins from which all other pastoral offenses flow. They are the roots of all evil. It is therefore very dangerous for anyone to receive the office, before these two monsters have been slain. The more power they exercise, the greater is the harm they do.
Commentary on Romans 31 Why Paul Exalts His Ministry Against these two monsters, the Apostle, in this entire prologue, or introductory part of his letter, pictures his ministry as a pleasing pattern. In order that he might not be despised by his hearers as faint-hearted or frivolous, he depicts his apostolic office in all its greatness and glory. Again, in order that he might not appear to them as a despot or tyrant, he wins their hearts by charming friendliness, and all this to make them amenable to the Gospel both by dignity and love. After the pattern of the Apostle every minister in the Church should clearly distinguish between his person and his office, between the "form of a servant" and the "form of God" and always regard himself as the least of all, in order that he with dignity and love might administer his office with the sole object in mind to promote the welfare and salvation of his parishioners. Indeed, knowing that his office has been entrusted to him solely for the benefit of his people, he should be willing to give up his ministry if it is no longer profitable, rathef than become a hindrance to it. It certainly is a great offense on the part of the minister if by one of these vices, or also by both, he renders his office unfruitful. The final account which he must give of his stewardship shall in that case be very grievous.
Paul a servant of Jesus Christ (1:1). This phrase expresses both modesty and majesty. It expresses modesty (humility') because the Apostle does not regard himself as a lord or master as do the arrogant tyrants. It expresses majesty because he glories in his being a servant of the Lord. Now, if it is already disastrous to deny to the servants of an emperor honor and respect, what will happen to those who do not receive with due honor the servants of God! The expression "a servant of Jesus Christ" is indeed overwhelmingly terrifying. Here it does not so much describe Paul's personal reverent submission to God, as rather the exalted dignity of his office. Paul calls himself a "servant" to confess that he has received the apostolic office from God above others. What he means to say is perhaps this: I preach the Gospel, teach the Church, baptize, and do other pastoral works, which truly are
God's. But I do them not as a Lord to rule over you, but as a 32 Commentary on Romans servant to whom the ministry means nothing else than that which Christ desires me to do among you. This cannot be said of that other ministry with regard to which all believers are in equal measure called servants of God. The one is a special ministry of some; the other is a general ministry, which applies to all believers.
Called to he an Apostle (1:1). These words describe his ministry more fully; for there are indeed may servants or ministers of Jesus Christ, but not all are apostles. All apostles, however, are also servants or ministers who are to do the work of the Lord among others in Christ's stead as His stewards.
He directs these words against three classes of men. The first consists of false prophets who at that time were to be found by the thousands, for the Devil sowed them as "tares among the wheat" (Matt. 13:25). The second class consists of such as invade the parishes, prompted by selfish ulterior motives. They might not be lying apostles, for they might teach what is true and proper and rightly direct the people. Still, the words, "called to be an apostle" condemn them; for even though they might not be
"thieves and robbers" (John 10:1) as the first, they are hirelings who seek their own advantage and do not promote the cause of Christ. The third class consists of such as enter the congregations by force or are forced upon them against the will of the people.
They are worse than those of the second class, but not as bad as those of the first.
Since, then, the holy office is so highly exalted, we must guard against this danger as greater than all other perils in this world and that to come, indeed as the very greatest there is, namely to enter the ministry without a divine call. If even those are not safe in it whom God has called, as Judas (Luke 22:3), Saul
(I Sam. 15:3) and David (II Sam. ll:2f.) — and at that the two last were called by a special call — woe to those pitiable persons
(who take upon themselves the pastoral office without a divine caliy.
By the word "apostle" Paul magnifies the dignity of his ministry and impresses upon his parishioners and hearers reverence for his office. We should indeed receive every servant of God with respect as one who does the work of the Lord among us, but much more so an apostle! He is the highest ambassador of the Commentary on Romans 33
Lord and the greatest angel of the Lord of Hosts, Jesus Christ.
Besides the other blessings of God that come to us in so abundant a measure, we must recognize, with due praise and deep gratitude, the blessing that in His boundless mercy God has given to men the exalted prerogative (of heing His ministers^). For our salvation and the Lord's work might be hindered by our excessive fear, if He Himself either in His own person or through His angels would do His work among us. But now, as a faithful physician considering our weakness, He has chosen men of our own flesh and blood, creatures whom we need not fear at all, in order that (in this way) His work might be most richly blessed and prove itself most successful.
In ancient times the prophets felt the greatest fear when they received a message from God or an angel. Even Moses could hardly endure this great terror. Since the Word had not yet become flesh, they could not understand it because of its abounding glory and their own great weakness. But now, after the Word has been made flesh, it has become very captivating and is imparted to us through men of our own flesh and blood. That, however, does not mean that we should love it less and treat it with less reverence. It is the same Word as before, even though it does not come to us with terror, but with winning love. Those who do not want to love and honor it now, must at last endure all the more anguish.
Separated unto the gospel of God (1:1). These words may be understood in two ways. In the first place, in the sense of Acts
13:2: "The Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them." In that sense the words mean : Paul alone was separated as an apostle of the Gentiles, as were Peter and the other apostles for the ministry among the Jews. The Apostle thus explains his ministry more fully, for he is not merely a servant of Jesus Christ and an apostle of God, but he is separated before the others to be an apostle to the Gentiles in a unique way.
Again, the words might be understood in the sense of Galatians 1:15,16: "When it pleased God, who separated me from my mothers womb, and called me by his grace, to reveal his Son in me, that I might preach him among the heathen." In that 34 Commentary on Romans sense the words mean: Paul before others was separated even from his mothers womb to be an apostle to the Gentiles. For this we have an analogy in the Old Testament, for in Jeremiah 1:5
I sanctifiedwe read: "Before thou earnest forth out of the womb thee, and I ordained thee a prophet unto the nations." This literally applied to Paul, for having been taken from other occupations and tasks, he was separated, ordained and sanctified for the one office to preach the Gospel. This is the meaning I prefer.
Incidentally, he reproves those who, though ordained to the divine ministry and entrusted with the Lord's office, mingle in secular pursuits as if they were men of the world. Paul emphasizes the fact that he was separated not to any work in general, but to the one task of preaching the Gospel. In this sense he writes in I Corinthians 1:17: "Christ sent me not to baptize, but to preach the gospel.
Which he had promised afore (1:2). He adds these words in order that his readers might not think that his Gospel is a reward for our merits or also a figment of human wisdom. The most convincing and persuasive proof (of the truth) of the Gospel is the fact that it was witnessed by the Law and the Prophets. The Gospel (today) proclaims to us only that which it was to proclaim according to the divine promise. This proves that God's counsel of salvation was foreordained in detail before it was carried into effect.
So all glory for this doctrine must be ascribed to God and none to our merits and efforts; for before we ever existed, it was already ordained, according to the testimony in Proverbs 8:23; "I was set up from everlasting, from the beginning, or ever the earth was." It is indeed the Gospel, God's wisdom and God's power (I Cor. 1:24), which has brought forth the Church and accomplished everything which in this passage divine Wisdom says in honor and praise of itself. The same we read in Amos 3:7: "The Lord God will do nothing, but he revealeth his secret unto his servants the prophets."
So also in Isaiah 48:5 we are told: "I have even from the beginning declared it to thee; before it came to pass I shewed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them."
By his prophets in the holy scriptures (1:2). This the Apostle states in contradistinction to God's promise which He predetermined
Commentary on Romans 35 before the foundation of the world. Of this divine eternal promise he writes in Titus 1:2: "In hope of eternal life, which God, that cannot lie, promised before the world began." This eternal promise was made known by the prophets in time and in human speech. It is indeed a wonderful proof of God's grace that He published this eternal promise in human words and that not merely orally, but also in writing. He did all this, in order that when the promise would be fulfilled, men would realize that He was dealing with them in accordance with His predetermined counsel of salvation. From this we see that the Christian religion owes its existence neither to blind chance nor to fate (as some foolish people think), but to the divine predetermined counsel and foreordained purpose, according to which it had to be fulfilled.
It is very significant too that the Apostle adds to the words "his prophets" the phrase "in the holy scriptures." The reason for this is clear. Had he merely said "by his prophets," some might maliciously interpret this as signifying such men as then were dead and so had passed away together with their prophecies.
But as it is, He points us to the Sacred Scriptures of the prophets which still exist.
Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to he the Son of God with power, according to the spirit of holiness, by the resurrection from the dead (1:3, 4). The meaning of these words, in my opinion, is this: The Content, or Object of the Gospel, or as some put it, the Subject, is Jesus Christ, the Son of God, born of the seed of David, according to the flesh, and now appointed to be King and Lord of all things with power, and this according to the Holy Ghost who raised Him from the dead.
Let us study the words in detail. The Gospel centers in the Son of God, but not merely in the Son of God as such, but inasmuch as He became incarnate of the seed of David, that is to say, inasmuch as He emptied Himself and became a weak man.
He who was before all things and created all things, Himself assumed a beginning and was made man. The Gospel, however, treats not only of the humiliation of the Son of God, according to which He emptied Himself, but also of His majesty and sovereignty,
36 Commentary on Romans which in His humiliation He received of God according to the human nature. Just as the Son of God by His humiliation and self-emptying became the son of David in the weakness of the flesh, so now conversely He is ordained and appointed to be the Son of God with omnipotence and glory. And just as He emptied
Himself of His form of God to deep lowliness of the flesh and so was born into the world, so now He elevated Himself from His form of a servant to the full deity and ascended unto heaven. It is necessary at this point carefully to consider the manner in which the Apostle most peculiarly expresses himself; for he does not say:
"He was made the Son of God with power,'' as he says: "He was made the seed of David according to the flesh." From the very moment when Christ was conceived, it was correct to say, because of the communion of the two natures (in His person): "This God is the son of David;" and: "This man is the Son of God."
But even though He was not made the Son of God and though He was made the son of man, yet He always was the Son of God and remains the same forever. That, however, was not yet fully made known and revealed to men. He had already (by his incarnation) received sovereignty over all things and was the Son of God, yet He did not exercise it. In His state of humiliation He therefore was not yet regarded as the Son of God. That was accomplished by the Spirit of Holiness, for the Spirit had not yet been given Him (for glorification) while as yet He was not exalted, as He Himself says: "He shall glorify me" (John 16:14). The Holy Spirit firmly established and made known through the apostles that Jesus Christ is the Son of God, the sovereign Lord of all things, to whom all creatures are subject and whom God the Father has appointed to be Lord and Christ (Acts 2:36). That is what the words "declared to be the Son of God with power" express:
This man, the son of David according to the flesh, is now publicly made known as the Son of God with power, that is, as the omnipotent Lord of all things, after He had been subjected to all things in weakness as the son of David. And all this was done according to the Spirit of Holiness; for, as said before, to Him is ascribed Christ's glorification. That, however, the Holy Spirit did only after the resurrection, for which reason the Apostle adds:
"By the resurrection from the dead."
Commentary on Romans 37 The Apostle uses the expression "spirit of holiness" in place of "Holy Spirit," but that is of no significance, for He is the same Spirit who, according to His divine work, is called either
"Holy Spirit" or "Spirit of Holiness." The phrase "with power" must be understood of that divine omnipotence which rules all things according to the word of the prophet: "Whom he hath appointed heir of all things" (cf. Ps. 8:1 ff with Heb. 1:2). The Gospel, then, is the joyous message of Christ, the Son of God, who first humbled Himself and then was glorified through the Holy
Spirit. Gospel therefore is not merely what Matthew, Mark, Luke, and John have written, but, as the verse shows, the Word concerning the Son of God, who was made man, suffered, and was glorified.
By whom we have received grace and apostleship, for obedience to the faith among all nations , for his name (1:5). Paul here speaks of "obedience to the faith," and not of obedience to such wisdom as first must be proved by arguments of reason and experience. It is not at all his intention to prove what he says, but he demands of his readers implicit trust in him as one having divine authority. Nor does he want his hearers to argue about the faith, or that which they are to believe. In the Church of Christ no minister is ordained for his own sake, but on account of others, namely, to make them such as obey the Gospel.
Among whom are ye also called of Jesus Christ: to all that he in Rome, beloved of God, called to be saints: Grace to you and "peace from God our Vother, and the Lord Jesus Christ (1:6, 7).
From this verse we learn that {divine) love precedes the calling (of sinners), just as the calling precedes their sanctification. Paul's hearers were to realize that they were saints, not because of any merit on their part, but because of God's love and call, so that he ascribes all things — (their whole salvation) — to God. No one indeed becomes a believer, or a saint, unless he is called by God.
But (let us also remember): "Many be called, but few chosen" all, that First, I thank my God through Jesus Christ for you your faith is spoken of throughout the whole world (1:8). Jesus
Christ is our only Mediator, and the true Christian way of praising (God) is not simply to praise men, but to praise, primarily and above all, God in them and to ascribe to Him all glory. Again,
38 Commentary on Romans we can (rightly') praise God only through Christ; for as we receive all blessings through Him from God, so we must also through Him acknowledge them all as God's, since Christ alone is worthy to appear before the throne of God and as our Priest to intercede for us. Lastly, we must let those whom we praise know definitely that they are to advance still more (in their Christian faith) and become established, in order that they may not become proud. (With regard to the words) "your faith is spoken of throughout the whole world," (let me say that) Christian love manifests itself in this that it rejoices at every good thing that it sees in others, especially at their spiritual blessings, and thanks God for them. On the other hand, envy manifests itself in this that a person is grieved because of the good which he recognizes in others, and so wishes him evil.
For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers (1:9). Christian prayer is complete only when we intercede for the common good of all and not merely for ourselves; there must be (fellowship) prayer. The Apostle in his prayers makes mention of his hearers always and without ceasing.
If we are to begin lesser tasks with prayer and intercession before God, then much more must we undertake spiritual matters in this way.
Making request, if by any means now at length I might have a prosperous journey hy the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may he established: that is, that 1 may he comforted together with you hy the mutual faith both of you and me
(1:10-12). The Apostle longed to see the believers at Rome. The same longing is found in every faithful shepherd who does not desire what the sheep possess, but seeks only the sheep themselves; and this (desire) is prompted solely by love. (Note that he says):
"I long to see you/' not the city of Rome nor any other people, as do those who are prompted by curiosity, but only you who believe and so are Christians. (Paul writes): "That I may impart unto you some spiritual gift, to the end ye may be established."
Carnal curiosity seeks to satisfy its own cravings by seeing others; but he who is spiritual desires the happiness of others, even when he is acting in his own occupation. Here the Apostle teaches very
Commentary on Romans 39 graphically by his own example for what purpose a pastor must visit his parishioners, or why one Christian should visit another. that oftentimes Now I would not have you ignorant, brethren,
I purposed to come unto you, (hut was let [hindered] hitherto,) that 1 might have some fruit among you also, even as among other
Gentiles. I am dehor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is,
I am ready to preach the gospel to you that are at Rome also (1:13-15). Paul here meets two objections which secretly might be raised against him. In the first place, he might be charged with arrogance for extending his apostolic ministry beyond the Greek areas into those where Latin was used, and indeed even beyond these. Others might accuse him of presumption for attempting to instruct those who already were wise and instructed in the faith, and to these belonged the Christians at Rome. In the same way he might be criticized for his boldness in forcing his teachings upon the wise of this world. To these objections he replies: I do this not by chance, but to pay a debt that I owe.
(With the words') "So, as much as in me is, I am ready to preach the gospel to you who are at Rome also," the prologue ends, and the letter properly begins. His introduction was designed to render his readers attentive and willing to listen to him. He gains their attention by extoling his office and the glory of the (divine') Word.
He makes them willing to listen by promising solely to serve their salvation as their minister and debtor.
For 1 am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the is a powerJew first, and also to the Greek (1:16). The Gospel which saves all who believe it, or, it is the (divine) Word which is powerful to rescue all who put their trust in it. This indeed is through God and from God! By "power of God" we must not understand the power according to which God Himself is omnipotent as God, but the power by which He makes (anyone or anything) powerful or mighty. As we speak of the "gift of God," so also we speak of "the power of God," that is, of the power which 1:8: "Ye shall receivecomes from God. We thus read in Acts power, after that the Holy Ghost is come upon you"; again in Luke 1:35: "The power of the Highest shall overshadow thee."
40 Commentary on Romans The Gospel is called the power of God in contradistinction to the power of man. The latteT is the (supposed) ability by which he, according to his carnal opinion, obtains salvation by his own strength, and performs the things which are of the flesh. But this ability God, by the Cross of Christ, has utterly declared null and void, and He now gives us His own power by which the spiritual —
(the believer')— is empowered unto salvation. (Mans own power must be destroyed); otherwise the poweT of God will not be in us; for the rich and the mighty do not receive the Gospel, and so also not the power of God, as it is written: "To the poor the gospel is preached" (Luke 7:22).
To this day it remains true that whoever does not believe, will be ashamed of the Gospel and contradict it, at least in his heart and conduct; for he who finds pleasure in that which is of the flesh and of the world, cannot find pleasure in that which is spiritual and of God. So he is not only ashamed of preaching the Gospel, but also personally fights against it and refuses to let it convert him, since he hates the light and loves the darkness.
It thus becomes foolishness to him; indeed it appears to him as downright stupidity, according to I Corinthians 2:14: "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned"; or Romans 8:7: "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be."
So, then, the verdict holds: He who believes the Gospel, must become weak and foolish before men, in order that he might be strong and wise in the power and wisdom of God, as it is written in I Corinthians 1:25 ff.: "The foolishness of God is wiser than men; and the weakness of God is stronger than men .... not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty."
For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith (1:17). God's righteousness is that by which we become worthy of His great salvation, or through which alone we are (accounted) righteous
Commentary on Romans 41 before Him. Human teachers set forth and inculcate the righteousness of men, that is, who is righteous, or how a person becomes righteous, both in his own eyes and those of others. Only the Gospel reveals the righteousness of God, that is, who is righteous, or how a person becomes righteous before God, namely, alone by faith, which trusts the Word of God. Thus we read in Mark
16:16: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned/' The righteousness of God is the cause of our salvation. This righteousness, however, is not that according to which God Himself is righteous as God, but that by which we are justified by Him through faith in the Gospel.
It is called the righteousness of God in contradistinction to man's righteousness which comes from works. This human righteousness of works Aristotle clearly describes in the third book of his
Ethics. According to his view, righteousness follows man's works, and is brought about by them; God's judgment, however, is different, for according to it, righteousness (justification) precedes works and good works grow out of it.
The words "from faith to faith" have been interpreted in various ways. Some explain them thus: From the faith of the Fathers of the Old Testament to the faith of the New Testament. This exposition may be accepted, though also it may be contested; for the righteous do not live by faith of past generations, but, as it is written, "The just shall live by (his) faith." The Fathers believed the same Gospel that we have; for there is but one faith, even though it may not have been as clear to them as it is to us.
The words evidently mean: The righteousness of God comes altogether from faith, but in such a way that there appear constant growth and constant greater clarity, as it is written in II Corinthians
3:18: "We ... are changed into the same image from glory to glory." The words "from faith to faith" therefore signify that the believer grows in faith more and more, so that he who is justified becomes more and more righteous (in his life). This he adds in order that no one might think that he has already apprehended (Phil. 3:13) and so ceases to make progress (in sanctification); for that indeed means that he begins to fall behind. St. Augustine explains the words in the eleventh chapter of his book
Concerning the Spirit and the Letter thus: "From the faith of 42 Commentary on Romans those who confess it with the mouth to the faith of those who actually obey it."
Why Sinful Man Needs the Gospel of Christ For the wrath of God is revealed from heaven against all ungodliness and unrightemisness of men, who hold the truth in unrighteousness; hecause that which may he known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between thenselves: who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenantbreakers, without natural affection, implacable, unmerciful: who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them
For the wrath of God, is revealed from heaven against all un-* godliness and unrighteousness of men, who hold the truth in unrighteousness (1:18). Here the Apostle begins to show that all men live in sin and folly, in order that they may realize that their wisdom and righteousness (of works') are in vain and they need the righteousness of Christ. This he illustrates, first of all, by describing the moral condition of the heathen. The Apostle has in mind primarily the wise and mighty of this world. If they bow (to the Gospel), then also their subjects, the common people, will readily
Commentary on Romans 43 accept it. He does this also for trie reason that they most bitterly opposed the Gospel and Word of Christ's Cross and incited others against it. He therefore charges them with sin and guilt as if they were the only transgressors, and proclaims to them the wrath of God. To no one else does the Gospel appear so utterly foolish as to the wise and mighty (of this world) , because it goes counter to their notions.
(In verse 19) the words "which may be known of God" might best be rendered with an abstract expression as, for example, "the knowledge of God."
God hath showed it unto them (1:19). These words declare that all earthly gifts must be ascribed to God as their Donor; for here the Apostle speaks of the natural knowledge of God, as the explanatory words prove: "The invisible things of Him from the creation of the world are clearly seen." This statement tells us that from the beginning of the world the invisible things of God have always been recognized through the rational perception of the (divine) operations (in the world). All men therefore, in particular all idolators, had a clear knowledge of God, especially of His Godhead and His omnipotence. They proved this by calling the idols which they made "gods," and even "God", and they revered them as eternal and almighty, at least as strong enough to help them. This demonstrates that there was in their hearts a knowledge of a divine sovereign Being. How else could they have ascribed to a stone, or to the deity represented by a stone, divine attributes, had they not been convinced that such qualities really belong to God! Manifestly they knew that God is mighty, invisible, just, immortal and good. But they erred in ascribing to their idols the divine attributes (that belong only to the true God).
From the creation of the world (1:20). This phrase emphasizes the fact that God was known ever since the world came into existence. The invisible things of God could be seen at all times,
(they being understood by the things that are made).
In our text the Apostle rebukes not only the Romans (as some think), but the whole heathen world. That is clear from what he says in Romans 3:9: "We have before proved both Jews and Gentiles, that they are all under sin." He therefore excepts no 44 Commentary on Romans one, as he expressly speaks of "all." Nevertheless, He judges the Romans and their wise men much more severely, because they led the world through their hegemony, dominion and philosophy.
The text teaches us incidentally that ministers of the Gospel must reprove, first and above all, the rulers and thinkers of the people, not indeed in their own words coming from an erratic confused mind, but by means of the Gospel showing them how they act contrary to the divine Word and so sin. The band of such witnesses is indeed very small!
Their foolish heart was darkened (1:21). As a person would be foolish to look for money only to look at it, without trying to get it into his possession, so the heathen, though they knew God, were satisfied with and gloried in the mere knowledge of Him. They left out of mind His worship, in particular, the inward dedication to Professing themselves to be wise, they became fools (1:22). This is a golden rule which holds true in all cases (where men fail in their duty to God'), for what is true of the special is true also of the general. In the mouth of another person (than the insured
Apostle) this (statement) would, of course, be quite another matter.
Those who really regard themselves as foolish, (namely, the pious, humble believers), are truly wise. Conversely, they who boast of their being mighty, influential and noble, are weak, deformed and ignoble before God, even though in the eyes of men they might boast (of such gifts), and that because they glory (in their gifts and good qualities).
And changed the glory of the uncorruptible God into an image made like to corruptible man (1:23). In other words, they did not honor God (as they knew Him), but their own notions (of God). I favor this interpretation, for even the Children of Israel are charged with showing divine honor to Baal and golden calves, though, without doubt, they meant to worship the true God under these forms and images. But that God had forbidden them.
The sin of omitting that which is good leads to the sin of committing what is positively evil. For this reason, the Apostle, after having shown how the heathen sinned by neglecting the worship of the true God, now demonstrates how they sinned (positively) by establishing the worship of false gods, or idolatry. The human
Commentary on Romans 45 mind is so inclined by nature that as it turns from the one, it of necessity becomes addicted to the other. He who rejects the Creator needs must worship the creature.
Also man is "uncorruptible" so far as his soul is concerned But the heathen dishonored God even to the extent that they failed to make Him like to the soul that is in them. They only made Him like to man's bodily appearance, or the image of his body, according to which he is "corruptible."
And to birds, and jour-footed beasts, and creeping things. (1:23).
All this is known to those who have read the books of the heathen.
The Apostle does not mention the stars, or heavenly bodies, and other similar things, because naturally those who worship the objects made by man, worship also those made by God. In this way the Apostle by implication argues from that which is lesser and more common. There are indeed still many who honor God, not as He demands this, but according to their speculations concerning Him. The proof for this is supplied by the strange superstitious customs (^prevalent today) which are as stupid as they can be. It certainly means to change the glory of God into an image, or a figment of the mind, when men neglect what He demands and honor Him by works which they have chosen for themselves, thinking that He follows them and their wishes, just as though He were different from the way in which He has revealed
Himself in His Word. For this reason God even today gives up many to their vain minds and corrupt hearts.
Notice in the text the steps or stages of (heathen) perversion.
The first step of their idolatry is ingratitude: they were not thankful. So Satan showed himself ungrateful over against his Creator before he fell. Whoever enjoys God's gifts as though he had not graciously received them, forgetting the Donor, will soon find himself filled with self-complacency. The next step is vanity: they
"became vain in their imaginations." In this stage men delight in themselves and in creatures, enjoying what is profitable to them.
Thus they become vain in their imaginations, that is, in all their plans, efforts and endeavors. In and through them they seek whatever they desire; nevertheless, all their efforts remain vain since they seek only themselves: their glory, satisfaction and benefit. The third step is blindness; for, deprived of truth and steeped
46 Commentary on Romans in vanity, man of necessity becomes blind in his whole feeling and thinking, since now he is turned entirely away from God. The fourth step or stage is man's total departure from God, and this is the worst; for when he has lost God there remains nothing else for God to do than to give him up to all manner of shame and vice according to the will of Satan.
In the same way also, man sinks into spiritual idolatry of a finer kind, which today is spread far and wide. Ingratitude and love of vanity (of one's own wisdom, or righteousness, or, as it is commonly said, of one's "good intention") pervert man so thoroughly that he refuses to be reproved, for now he thinks that his conduct is good and pleasing to God. He now imagines he is worshiping a merciful God, whereas in reality he has none; indeed, he worships his own figment of reason more devoutly than the living God. Oh, how great an evil ingratitude is! It produces desire for vain things, and this again produces blindness; and blindness produces idolatry, and idolatry leads to a whole deluge of vices. Conversely, gratitude preserves love for God and so the heart remains attached to Him and is enlightened. Filled with light, he worships only the living God and such true worship is followed immediately by a whole host of virtues.
Wherefore God also gave them up to uncleanness. (1:24). This giving up is not merely by God's permission, but by His will and command, as we clearly see from I Kings 22:22-23, where we are told that God commanded the lying spirit to persuade Ahab to act against His will. The same we learn from II Samuel 16:10 and other passages. To the objection that God prevents what is evil and so cannot give up anyone to what is evil, we reply that this is correct, judged from the viewpoint of divine love. But when God deals with transgressors according to His stern justice,
He permits the perverse sinner to break His commandments all the more viciously in order that He might punish him the more severely. Viewed from the standpoint of the sinner who is given up, this is indeed a "permission" on God's part, since He withdraws His saving hand from him and deserts him. But this takes place according to God's righteous judgment, for it is His most severe punishment to give up a sinner to him whom He hates most, {namely , tJie Devil).
Commentary on Romans 47 From this we must not conclude that God desires sin, even if it does occur according to His (punitive) will. On the contrary, it shows that He hates sin exceedingly. God never desires sin as such, but He permits sin to execute His punitive judgment upon those who deserve it. The punishment, however, is not properly the sin itself, but the reprobation which is connected with it.
It is evidently not the intention of the Apostle to say that all idolaters committed all these enormous vices; many no doubt committed only some. Some sinned in one way, and others in another, but God's judgment exerted itself in all of them. Manifestly there were many who were not at all given to such vices (as here described), as, for example, some of the Roman consuls; indeed there may have been many who were chaste and virtuous in a high degree. But all of them were idolaters, nevertheless.
Nor must we believe that Paul with his threefold "God gave them up," which here he enumerates in proper order, meant to say that his divine punishment was of necessity executed (in the same manner) upon all sinners. Some may have been given up to all three vices, others only to one, and again others to two, just as God in His judgment had decreed. What the Apostle means to show is the fact that all were sinners and in need of the grace of Christ.
To dishonour their own bodies (1:24). Very cautiously and by way of paraphrase the Apostle speaks of the perversions of the heathen, rebuking them with such terms as "uncleanness" and "dishonour." In I Corinthians 6:9,10 he writes (more explicitly):
"Be not deceived: neither fornicators, nor idolators, nor adulterers, nor effeminate, nor abusers of themselves with mankind . . . shall inherit the kingdom of God." So also in Ephesians 5:3 and II Corinthians 12:21. Since to honor the body (at least in this one respect) means to be chaste and continent, or to use it properly, so the abuse of the body, by changing its natural use, means to dishonor it. The body is disgraced and degraded most viciously not only by adultery and similar violations of chastity, but all the more by the degrading perversions (that are here named).
As a rule, when a young man has no longer any spark of reverence for God in his heart, but goes his way unrestrainedly 48 Commentary on Romans and without any regard for God, it can hardly be assumed that he is still chaste. Of necessity either the flesh or the spirit is alive in him, and so either the flesh or the spirit has the ascendancy.
There is no safer way to victory over the lusts of the flesh than to flee from them by devout prayer.
Who is blessed for ever. Amen (1:25). The Apostle evidently adds this blessing because of his Jewish piety; for whenever the Jewish teachers mention God, they supplement it with such terms as the "Holy One," or the "Blessed One," as Caiaphas did when he asked: "Art thou the Christ, the Son of the Blessed?" (Mark
14:61). But alas, most people even today entertain unworthy thoughts of God and assert in a bold, not to say, arrogant way that God is so or so. They do not do Him the honor to admit that the glorious God is supremely exalted over their reason and judgment, but they elevate their own opinions (of God) so highly that they have no more difficulty or fear to judge God than they judge the leather of a poor shoemaker. They think that God's righteousness and mercy are just so as they imagine them to be; and although they are without the Spirit who knows even the deep things of God, in their arrogance they boast as though they were full, yes, more than full of Him. So do the heretics, the Jews, and all men of conceited mind, all indeed who are outside divine grace. No one certainly can rightly judge God who is without the Holy Spirit. Without Him men judge and teach falsely, whether it be about His righteousness or His mercy, whether about themselves or others. God's Spirit must bear witness to our own spirit (Rom. 8:16).
They did not like to retain God in their knowledge (1:28).
This is the reason why God gave them up into various vices, for vices indeed, Cos the Apostle here shows), appear in great variety.
To all of these, or to some of these, God gave up the heathen, or let us rather say, some of them. Not all were murderers or addicted to all the other transgressions (which are named here). God, in punishing, does not give up all sinners in like manner, even though they might sin in like manneT. The reason for this is to be sought in His hidden divine judgment as also in the circumstance that one sinner also might do something that is good, while another does no good at all or at least very little. At any rate, God stops
Commentary on Romans 49 every arrogant mouth in order that no one might prescribe to Him any rule according to which He should punish sin or reward virtue. Therefore He permits men to sin in the same way, and yet He has mercy on some and forgives them, while He hardens and condemns others. Similarly He allows some (outwardly') to do good and lead a righteous life, and yet He rejects and casts away the one and receives and exalts the other.
Being filled with all unrighteousness (1:29). In Scripture, as the study of Hebrew shows, there is a difference between unrighteousness and iniquity. (The Latin has iniustitia and iniquitas.)
Unrighteousness — (lack of conformity with what is right) — is the sin of unbelief, or the lack of that righteousness which flows from faith, just as, for example, he is righteous who believes; and he is unrighteous who does not believe (cf Rom. 1:17; Mark 16:16).
He who does not believe is disobedient; and he who is disobedient is unrighteous. Iniquity — (violation of what is right) — is the sin of self-righteousness which men choose for themselves in their own foolish zeal for piety. We might also say: Iniquity consists in this, that man neglects the duty which he is bound to do, and that he does that which, (contrary to the divine Word), seems good in his sight. The right conduct, however, shows itself in this, that man puts aside what seems good to him, (hut is contrary to the divine Word), and does what he should do. In the area of civil righteousness, of course, different rules apply.
Being filled with . . . maliciousness (1:29). Maliciousness is the perverse tendency in man to do evil despite the good which he has received; indeed he abuses even the good things which God gives him in the service of evil. Conversely, goodness is the right disposition in man to do good even when his effort is hindered or checked by some wrong done to him; goodness even makes evil serve that which is good. A person is not good in the Christian sense of the term who does only good so long as he fares well and no resistance is offered to him in any way. Of being good in this Christian sense, those who are good only in a worldly sense are not capable, as we read in Matthew 7:18: "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit."
In similar contrast stand the terms "benevolence" and "malev50 Commentary on Romans olence." Benevolence is the heartfelt desire to be obliging and to do good to others. It is of two kinds. Christian, or perfect, benevolence always remains the same, no matter whether it encounters gratitude or ingratitude. The imperfect human, or earthly benevolence continues only so long as it meets with appreciation, but ceases when it encounters ingratitude or any other evil. In Matthew 5:48 we read: "Be ye therefore perfect, even as your Father which is in heaven is perfect"; and in Luke 6:35: "But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be children of the Highest: for he is kind unto the unthankful and to the evil." Malevolence, on the contrary, is the perverse, hateful tendency to hurt or harm others.
In his total depravity man does injury even to those who are grateful and good, and not merely to the evil. That truly is bestial malevolence. With regard to Christian benevolence it is written in Galatians 5:22: "The fruit of the Spirit is . . .gendeness, goodness."
Being filled with. . .malignity (1:29). Malignity is the perverse tendency willfully to omit what is good and to hinder what is evil.
Some act in this way because of envy, but others from an impudence that cries to high heaven. "Whisperers" (1:29) and "backbiters" (1:30) may be distinguished from each other in this way that the backbiters destroy the good reputation of others, while the whisperers destroy concord and create disharmony by secretly carrying tales of one sort to some and of another sort to others.