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==Commentary and Exegesis: Rm. 1:14-32==

==Commentary and Exegesis: Rm. 1:14-32==

   

   

"I am a debtor both to the Greeks, and to the barbarians" - It has been remarked before that all the nations of the earth, themselves excepted, were termed barbarians by the Greeks.<ref<Clarke</ref> Ammonius says that “all who were not Greeks were barbarians.” Barbaros, properly denotes one who speaks a foreign language, a foreigner, and the Greeks applied it to all who did not use their tongue; compare 1Cor. 14:11<ref>Barnes, Rm. 1:14-15</ref>

"I am a debtor both to the Greeks, and to the barbarians" - It has been remarked before that all the nations of the earth, themselves excepted, were termed barbarians by the Greeks. (Adam Clarke) Ammonius says that “all who were not Greeks were barbarians.” Barbaros, properly denotes one who speaks a foreign language, a foreigner, and the Greeks applied it to all who did not use their tongue; compare 1Cor. 14:11. (Albert Barnes)

Paul declares both his commissioned obligation to preach to all classes and his readiness, as he has full confidence in the gospel which has been given him by Christ. (Act. 9:15; Rom. 11:13; 1Cor. 9:16) The essential salvation issue dealt with in Romans is that "the just shall live by faith" (Rm. 1:17; cf. Hab. 2:4; Gal. 3:11; Heb. 10:38)), receiving by contrite, repentant faith the gift of righteousness, (Rm. 5:17; cf. Ps. 34:18; Acts 15:7-9), in contrast to being justified before God on the merit one's own works,  Gal. 2:16; Eph. 2:8,9; 2Tim. 1:9; Tts. 3:5-7) and for which Abraham is invoked as an example (Rm. 3:25-5:1,2; Gn. 15:6) Yet to have and live by faith in the Lord Jesus is evidenced to mean that one will live a holy life, in obedience to the Object of saving faith,<ref>Adam Clarke, Rm. 1:17</ref> which Abraham also serves as an example of, with saving faith being "confessed" in word and deed. (Ja. 2; Rm. 10:9,10; 12-15; 16:26; Acts 26:20; 2Cor. 4:14; 1Ths. 1:9; Tts. 3:8) It is necessary that both Jews and Gentile see themselves as sinners in need of justification by faith, and Paul will proceed to indict both. This will serve to help both Gentile and Jewish believers to understand and be comforted in that faith, without controversy between the two classes.<ref>Clarke, Preface to the Epistle to the Romans</ref>     

Paul declares both his commissioned obligation to preach to all classes and his readiness, as he has full confidence in the gospel which has been given him by Christ. (Act. 9:15; Rom. 11:13; 1Cor. 9:16) The essential salvation issue dealt with in Romans is that "the just shall live by faith" (Rm. 1:17; cf. Hab. 2:4; Gal. 3:11; Heb. 10:38)), receiving by contrite, repentant faith the gift of righteousness, (Rm. 5:17; cf. Ps. 34:18; Acts 15:7-9), in contrast to being justified before God on the merit one's own works,  Gal. 2:16; Eph. 2:8,9; 2Tim. 1:9; Tts. 3:5-7) and for which Abraham is invoked as an example (Rm. 3:25-5:1,2; Gn. 15:6) Yet to have and live by faith in the Lord Jesus is evidenced to mean that one will live a holy life, in obedience to the Object of saving faith,<ref>Adam Clarke, Rm. 1:17</ref> which Abraham also serves as an example of, with saving faith being "confessed" in word and deed. (Ja. 2; Rm. 10:9,10; 12-15; 16:26; Acts 26:20; 2Cor. 4:14; 1Ths. 1:9; Tts. 3:8) It is necessary that both Jews and Gentile see themselves as sinners in need of justification by faith, and Paul will proceed to indict both. This will serve to help both Gentile and Jewish believers to understand and be comforted in that faith, without controversy between the two classes.<ref>Clarke, Preface to the Epistle to the Romans</ref>     

Paul proceeds to manifest a progression of degeneration, with punishment marked by "God gave them up"<ref>[[John Wesley]], Rm. 1:23</ref> which moral declension is shown to result from idolatry, which is the mother of sin, as one would not sin in obedience to the living and true God of the Bible,<ref>Matthew Henry, Exodus 20:1-11</ref> with all sin being a transgression of the law. (1Jn. 3:4)  Paul reveals here that as men did not respond to but rejected the light that they had, not seeking or acknowledging their Creator, then they thus "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 incorruptible God into an image more to their liking, like unto corruptible man and animals, (Rm. 1:19-23) elevating mere created creatures to a place of worship.  "They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it". (Matthew Henry)

Paul proceeds to manifest a progression of degeneration, with punishment marked by "God gave them up"<ref>[[John Wesley]], Rm. 1:23</ref> which moral declension is shown to result from idolatry, which is the mother of sin, as one would not sin in obedience to the living and true God of the Bible,<ref>Matthew Henry, Exodus 20:1-11</ref> with all sin being a transgression of the law. (1Jn. 3:4)  Paul reveals here that as men did not respond to but rejected the light that they had, not seeking or acknowledging their Creator, then they thus "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 incorruptible God into an image more to their liking, like unto corruptible man and animals, (Rm. 1:19-23) elevating mere created creatures to a place of worship.  "They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it". (Matthew Henry)

This principle of darkness resulting from not responding to revealed truth from God, or conversely, of enlightenment in accordance with Scripture by obedience to truth, is seen in the next chapter (Rm. 2:7-10) as well as elsewhere. (Jn. 12:34-50; Heb. 11:6) While Paul may be referencing historical examples of manifest idolatry<ref>Adam Clarke, Rm. 1:23</ref> the principle behind this declension is understood as universal, with the misconstruance of God transcending cultures and being manifest in various ways, and not restricted to formal expressions such as is seen in worshiping statues. (cf. Ezek. 14:3) "Whatever is loved, feared, delighted in, or depended on, more than God, that we make a god of."<ref> John Wesley, Ex. 20:3</ref>   

This principle of darkness resulting from not responding to revealed truth from God, or conversely, of enlightenment in accordance with Scripture by obedience to truth, is seen in the next chapter (Rm. 2:7-10) as well as elsewhere. (Jn. 12:34-50; Heb. 11:6) While Paul may be referencing historical examples of manifest idolatry<ref>Adam Clarke, Rm. 1:23</ref> the principle behind this declension is understood as universal, with the misconstruance of God transcending cultures and being manifest in various ways, and not restricted to formal expressions such as is seen in worshiping statues. (cf. Ezek. 14:3) As Wesley states, "Whatever is loved, feared, delighted in, or depended on, more than God, that we make a god of."<ref> John Wesley, Ex. 20:3</ref>   

This obstinate denial of basic truth resulted in the judgment of God in delivering them ''up'' to their own desires, loosing restraints unto immoral sensuality, "to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and changing the truth of God into a lie and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. (Rm. 1:24)  

This obstinate denial of basic truth resulted in the judgment of God in delivering them ''up'' to their own desires, loosing restraints unto immoral sensuality, "to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and changing the truth of God into a lie and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. (Rm. 1:24)  

The trifold structure of the passage is a rhetorical device to drive home the point: a general complaint (vv. 24-25), consideration of a specific vice (vv. 26-27), and a culminating list of various vices (vv. 28-32). The distinction between the second and third sections may follow another Greek-styled distinction of sins of passion and sins of the unfit mind.<ref>[http://www.studylight.org/dic/bed/view.cgi?number=T348, Romans 1:26-27]</ref>

The trifold structure of the passage is a rhetorical device to drive home the point: a general complaint (vv. 24-25), consideration of a specific vice (vv. 26-27), and a culminating list of various vices (vv. 28-32). The distinction between the second and third sections may follow another Greek-styled distinction of sins of passion and sins of the unfit mind.<ref>[http://www.studylight.org/dic/bed/view.cgi?number=T348, Romans 1:26-27]</ref>

Beginning in chapter two, Paul will show the Jews by the law that they are sinners as well, and hypocritical in judging the pagan Gentiles, whose judgment he has shown to be just in the light of natural revelation. This use of two fold revelation for these two different respective classes of people is consistent with his preaching in Acts, where, in addition to the power of God seen in miracles, (Rm. 15:18,19) Paul appeals to the pagan Gentiles by invoking natural revelation, both that of creation and inward light, (Acts 14:15-17; 17:24-29), while in preaching to the Jews Paul much references the Scriptures. (Acts 13:16-41; 24:25; 26:22,23; 28:23)  Having both indicted Gentiles and Jews according to the truth of God revealed to them, Paul will conclude, "we have before proved both Jews and Gentiles, that they are all under sin"...(Rm. 3:9)  

Beginning in chapter two, Paul will show the Jews by the law that they are sinners as well, and hypocritical in judging the pagan Gentiles, whose judgment he has shown to be just in the light of natural revelation. This use of two fold revelation for these two different respective classes of people is consistent with his preaching in Acts, where, in addition to the power of God seen in miracles, (Rm. 15:18,19) Paul appeals to the pagan Gentiles by invoking natural revelation, both that of creation and inward light, (Acts 14:15-17; 17:24-29), while in preaching to the Jews Paul much references the Scriptures. (Acts 13:16-41; 24:25; 26:22,23; 28:23)  Having both indicted Gentiles and Jews according to the truth of God revealed to them, Paul will conclude, "we have before proved both Jews and Gentiles, that they are all under sin"...(Rm. 3:9)

== See also ==

== See also ==