R*o
发帖数: 3781 | 1 Study By: Greg Herrick
A. Introduction
“Two things never live up to their billing; the circus and sin.”
“It does not matter how small the sins are, provided that their cumulative
effect is to edge the man away from the Light and out into nothing. Murder i
s no better than lies if lying does the trick.”—C. S. Lewis
“The punishment of sin is sin.”—Augustine
B. Translation of Passage in NET
1:18 For the wrath of God is revealed from heaven against all ungodliness an
d unrighteousness of people who suppress the truth by their unrighteousness,
1:19 because what can be known about God is plain to them; because God has m
ade it plain to them.
1:20 For since the creation of the world his invisible attributes—his etern
al power and divine nature—have been clearly seen, because they are underst
ood through what has been made. So people are without excuse.
1:21 For although they knew God, they did not glorify him as God or give him
thanks, but they became futile in their thoughts and their senseless hearts
were darkened.
1:22 Although they claimed to be wise, they became fools
1:23 and exchanged the glory of the immortal God for an image resembling a m
ortal human being and birds and four-footed animals and reptiles.
1:24 Therefore God gave them over in the desires of their hearts to impurity
, to dishonor their bodies among themselves.
1:25 They exchanged the truth of God for a lie and worshiped and served the
creation rather than the Creator, who is blessed forever! Amen.
1:26 For this reason God gave them over to dishonorable passions. For their
women exchanged the natural sexual relations for unnatural ones,
1:27 and likewise the men also abandoned natural relations with women and we
re inflamed in their passions for one another. Men committed shameless acts
with men and received in themselves the due penalty for their error.
1:28 And just as they did not see fit to acknowledge God, God gave them over
to a depraved mind, to do what should not be done.
1:29 They are filled with every kind of unrighteousness, wickedness, covetou
sness, malice. They are rife with envy, murder, strife, deceit, hostility. T
hey are gossips,
1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of
all sorts of evil, disobedient to parents,
1:31 senseless, covenant-breakers, heartless, ruthless.
1:32 Although they fully know God’s righteous decree that those who practic
e such things deserve to die, they not only do them but also approve of thos
e who practice them. | R*o
发帖数: 3781 | 2 C. Full Exegetical Outline
I. The basis for God’s wrath against the Gentiles and the fact that they ar
e without excuse is that they suppress the truth about God and have exchange
d the glory of God for idols (1:18-23).
A. The basis for God’s wrath against the Gentiles and the fact that they ar
e without excuse is that through their wickedness they suppress the obvious
truth about God’s eternal power and divine nature (1:18-20).
1. God’s wrath is revealed from heaven against all the unrighteousness and
wickedness of the Gentiles (1:18).
2. The Gentiles suppress the truth about God (1:18).
3. What can be known about God has been made plain to the Gentiles (1:19).
4. Since the creation of the world God’s eternal power and divine nature ha
ve been clearly seen through what has been made (1:20).
5. The Gentiles are without excuse (1:20).
B. The basis for God’s wrath against the Gentiles is that although they kne
w God, and claimed to be wise, they neither glorified him nor gave thanks to
him, but instead they became futile in their thinking, darkened in their fo
olish heart, and exchanged the glory of God for idolatry (1:21-23).
1. The Gentiles knew God but did not glorify him or give thanks to him (1:21
).
2. The Gentiles became futile in their reasonings and darkened in their fool
ish hearts (1:21).
3. Even though the Gentiles claimed to be wise, they became fools (1:22).
4. The Gentiles exchanged the glory of the immortal God for the likeness of
an image of corruptible man, birds, four-footed animals, and reptiles (1:23)
.
II. The result of God’s condemnation of the Gentiles for their suppression
of the truth about his eternal power and divine nature is that he has given
them over to their desires for sin to the point where they are full of it an
d encourage others to sin as well (1:24-32).
A. The result of God’s condemnation of the Gentiles for their suppression o
f the truth about his eternal power and divine nature is that he has given t
hem over to their desires for impurity to the point where they have engaged
in sexual perversion and have exchanged the truth about God for a lie, inclu
ding the worship of creation instead of the Creator (1:24-25).
1. God gave the Gentiles over to impurity and the dishonoring of their bodie
s among themselves (1:24).
2. The Gentiles exchanged the truth of God—who is forever blessed— for a l
ie (1:25)
a. The Gentiles worshipped and served the creation rather than the Creator (
1:25).
b. God is forever blessed (1:25).
B. The result of God’s condemnation of the Gentiles for their sexual perver
sity and idolatry was to give them over to further sexual immorality includi
ng homosexuality (1:26-27).
1. God gave the Gentiles over to dishonorable passions (1:26).
a. Gentile women exchanged natural sexual relations for unnatural ones (1:26
).
b. Gentile men abandoned natural relations with women and became inflamed in
their passions for one another (1:27).
2. These Gentiles received in themselves the due penalty for their error (1:
27).
C. The result of God’s condemnation of the Gentiles—since they judged it o
f no value to have God in their knowledge—was to give them over to their si
n to the point where they have become full of it and encourage others to sin
as well (1:28-32).
1. The Gentiles did not see fit to acknowledge God (1:28).
2. God gave the Gentiles over to a depraved mind, to do what should not be d
one (1:28).
3. The Gentiles are filled with every kind of unrighteousness, wickedness, c
ovetousness, and malice (1:29).
4. The Gentiles are rife with envy, murder, strife, deceit, hostility (1:29)
.
5. The Gentiles are gossips, slanderers, haters of God, insolent, arrogant,
boastful, contrivers of all sorts of evil, disobedient to parents, senseless
, covenant-breakers, heartless, ruthless (1:29-31).
6. The Gentiles know that God’s righteous decree means death for those who
practice such sin (1:32).
7. The Gentiles continue to practice such sin and encourage others to practi
ce it also (1:32). | R*o
发帖数: 3781 | 3 D. Simple Point Outline
I. The Basis of God’s Wrath Against the Gentiles (1:18-23)
A. The Gentiles Suppress the Knowledge of God (1:18-20)
1. God Has Made Himself Known (1:18-19)
2. God’s Eternal Power and Divine Nature Can Be Known from Creation (1:20)
3. The Gentiles Are without Excuse (1:20)
B. The Gentiles Are Idolaters (1:21-23)
1. They Do not Glorify or Thank God (1:21)
2. They Became Futile in Their Reasonings (1:21)
3. Their Foolish Hearts Are Darkened (1:21)
4. The Gentiles Exchanged the Worship of the Creator for His Creation (1:23)
II. The Results of God’s Wrath Against the Gentiles (1:24-32)
A. He Gave Them Over (1:24-25)
1. To Impurity/Dishonoring Their Bodies (1:24)
2. They Exchanged the Truth of God for A Lie (1:25)
a. They Are Idolaters (1:25)
b. God Is Forever Blessed (1:25)
B. He Gave Them Over (1:26-27)
1. To Dishonorable Passions (1:26)
a. Female Homosexuality (1:26)
b. Male Homosexuality (1:27)
2. To Receive The Due Penalty (1:27)
C. He Gave Them Over (1:28-32)
1. To Every Sort of Sin (1:28-31)
2. Yet They Know the Righteous Decree of God (1:32) | R*o
发帖数: 3781 | 4 E. Exposition Proper
The section 1:18-32 is part of the larger section of material in 1:18-3:20 (
cf. the teaching outline at the front of the book). The function of this mat
erial, as the for in 1:18 indicates, is to confirm that faith alone is the o
nly means of attaining the righteousness offered in the gospel in 1:17.
This is so because all men are depraved and cannot earn God’s salvation by
their own works or merit. The point of 1:18-32 is to show that the Gentiles
(primarily, though not exclusively) are guilty of sin and the point of 2:1-3
:8 is to show that the Jews are equally guilty. Conclusion: all are guilty b
efore God and all are shut up to faith as the means by which they can obtain
God’s salvation (3:19-20). This is the point Paul is making through the Ha
bakkuk citation in 1:17.
This section, namely, 1:18-32, can be broken down into two smaller sections,
1:18-23 and 1:24-32. The first deals with the basis for the guilt of the Ge
ntiles (and indeed all men by extension), the second with the consequences o
r results of that guilt.
1:18 With the introductory word for Paul tightly connects 1:18-32 (and 1:18-
3:20) with 1:17: The section 1:18-3:20 will demonstrate the truth of 1:17, n
amely, that all men need the righteousness of God and that they can only obt
ain it through faith alone.
The wrath of God (ojrghV qeou`, orge theou) refers not some irrational passi
on within the Godhead, but to his settled hatred for sin expressed or contin
ually revealed (ajpokaluvptetai, apokaluptetai; cf. 1:17) in his giving peop
le over to their sinful folly (vv. 24, 26, 28). History itself testifies to
this process!
There is no reason, however, to necessarily assume that the “giving over”
is permanent. There is ample biblical evidence to suggest that often times t
he goal of God’s wrath is therapeutic (cf. Judges). In other words, God giv
es people over so that they will experience the ruin of their sin and call o
ut to him for salvation. In the Gospels, it often seems that those who lived
the worst kind of lives were the first to come to Christ (cf. John 4), whil
e those who appeared to live moral lives were not interested in his offer of
salvation.
God’s wrath is directed at all the ungodliness and unrighteousness of peopl
e (pavsan ajsevbeian kaiV ajdikivan ajnqrwvpwn), that is, their sinful trans
gressions against God and their corrupted behavior exhibited within human re
lationships. In short, all of human life is polluted with sin.
Further, people suppress (katecovntwn, katechonton) or hinder the truth (ajl
hvqeia, aletheia) by their unrighteousness (ajdikiva, adikia). Here “unrigh
teousness” is not so much a general reference to the way in which they supp
ress the truth, but a reference to the sinful acts themselves which are used
to hold the truth from one’s sight. Nothing could be more futile than to t
hink that we can extinguish or destroy the truth through the means of sin. I
n the end, all we end up doing is confirming the truth.
But what truth do they suppress? Undoubtedly it refers to the truth about Go
d, i.e., his power, authority, and the fact that we are accountable to him a
s Creator (1:19-20). | R*o
发帖数: 3781 | 5 1:19-20 The word because (diovti, dioti) should be understood as explaining
why God’s wrath is leveled against all the ungodliness of men who suppress
the truth by unrighteous acts. It is because what can be known about God has
been plainly revealed to them so that they are without excuse when they den
y to God his existence and divine nature. In other words, God has so created
man and placed him within creation that for man to deny His existence, powe
r, and divine nature is to commit a crime worthy of punishment, even death,
as Paul says in 1:32. God’s punishment is just, according to Paul, because
such a denial requires the endless suppression of “mountains” of evidence
to the contrary (cf. Ps 19). Such people must be living with a profound and
irrational deception, to attempt to make this great exchange, that is, to at
tempt to deny the existence of God.
The phrase what can be known about God (toV gnwstoVn tou` qeou`, to gnoston
tou theou) is literally “the knowledge of God.” It is obvious from the who
le tenor of the passage that the knowledge here is personal, but not saving
knowledge of God (cf. 1:21, 32). It is probably the knowledge that God has i
mplanted in us, connected to the Imago Dei (perhaps conscience), and which i
s sparked or brought to memory through the evidence of creation. Once again,
the suppression of this “knowledge” invites the wrath of God for it leave
s man without excuse.
1:21-23 Verses 21-23 begin with for (gavr, dioti) and give an explanation as
to why men are without excuse. Even though people knew God in terms of his
existence, power, and divine nature, they did not acknowledge him, nor did t
hey give thanks to him or for him. Rather, having suppressed the knowledge o
f God, they have become futile in their thoughts (ejmataiwvqhsan ejn toi~" d
ialogismoi~" aujtw~n, emataiothesan en tois dialogimois).
The term “futile” (the verb and especially the noun) is connected to idola
try in the Greek Old Testament (LXX; 2 Sam 7:15; Jer 2:5) and this is probab
ly the background underlying Paul’s thinking here. Therefore, to suppress t
he knowledge of God is to engage in the futility of idolatry. It is, in shor
t, to give oneself to "nothing," a non-entity, since an idol is in reality "
nothing."
The extent of their futility is clearly evident in that they exchange God hi
mself for images of reptiles, four-footed animals, birds, and even human bei
ngs (v. 23). While idols can reduce the demand on a guilty conscience, they
cannot save, as God repeatedly warns (Isa 41:9-10, 21-24; 44:6-23, etc.). Id
olatry is the replacement of God, and true knowledge of him, with any other,
de facto inferior, object of worship.
The ironic thing about all this is that people arrogantly annex for themselv
es the claim (favskonte", phaskontes) of wisdom when they replace the worshi
p of God who is immortal for the worship of his creation which is mortal.26
In reality they have become fools ( ejmwravnqhsan, emoranthesan [cf. 1 Cor 1
:18-25]), lovers who will not stay at home, worshippers of something less th
an even themselves. Is it any wonder that Paul refers to their hearts as sen
seless (ajsuvneto", asunetos) and darkened (ejskotivsqh, eskotisthe) and Isa
iah calls them deluded (44:20)?
In 1:18-23 we have seen the basis for God's wrath on the Gentiles and any ot
her person who acts accordingly. In short, people suppress the obvious knowl
edge of God in creation—a fact which places them under his wrath. In 1:24-3
2 we will see how he has carried out his wrath against people who suppress h
is existence, power, and divine nature. | R*o
发帖数: 3781 | 6 1:24-25 The expression God gave them (parevdwken aujtouV" oJ qeov", paredoke
n autous ho theos) over means that the process envisioned in 1:18-32 is not
simply the natural course of events but an ongoing history directed by a sov
ereign God who makes decisions which affect people, societies, and cultures.
The thought is truly a frightful one. It is reminiscent of Pharaoh turning
his back on God and in turn having his heart judicially hardened by YHWH (Ex
od 9:16; cf. Rom 9:17).
Though there is no mention of fire and brimstone at this point in Romans, th
ere is a process underway that is not altogether distinct from hell. If peop
le really want their sinful lifestyles, then the awesome reality is God will
give them over to it. As C. S. Lewis as aptly remarked, “There are only tw
o kinds of people in the end: those who say to God, ‘Thy will be done,’ an
d those to whom God says, ‘Thy will be done.’ All that are in hell chose i
t.” The point is, that although Paul is not talking about hell here, and in
deed there is still hope for these people, there is nonetheless a continuum
between their present existence and their future plight. If a person really
wants God out of their thoughts, as these people most definitely do, Love ha
s decided to provide a place in the end where they can choose to go and neve
r have to think about him again.
There comes a time in the divine mind when people, who revel in the sinful d
esires of their hearts, are to be handed over to their desire for impurity,
in particular, to the dishonoring (tou` ajtimavzesqai) of their bodies with
one another. One should not miss the ideological connection here between the
Gentiles’ idolatry and sexual sin—a connection which was commonly made in
the Judaism of Paul’s day.
Wisdom of Solomon 14:12-14 reads: 12For the idea of making idols was the beg
inning of fornication, and the invention of them was the corruption of life;
13 for they did not exist from the beginning, nor will they last forever. 1
4 For through human vanity they entered the world, and therefore their speed
y end has been planned (NRSV).
Though there is no explicit grammatical tie with verse 24, verse 25 makes it
clear that sexual perversion is closely linked with idolatry. People have e
xchanged (methvllaxan, metellaxan) the truth about God’s existence and glor
y for the lie that he neither exists nor merits worship. Indeed, the irony o
f the whole thing is that they give religious worship and service to this li
e (tw/` yeuvdei, to pseudei) when they give themselves to idolatry—the wors
hip of the creation rather than the Creator. For idolatry is not just the wo
rship of useless idols, it is the express proclamation that the biblical God
does not exist. Such a thought is so abhorrent to Paul that he finds it nec
essary to invoke a blessing on God: “God is forever blessed!” | R*o
发帖数: 3781 | 7 1:26-27 Paul repeats his refrain: God gave them over… to their dishonorabl
e passions (pavqh ajtimiva", pathe atimias). God gave them over to go agains
t the created order and design. The thought of such judgment is horrifying s
ince the people are totally unaware of it.
And again, there is the centrality of sexual sin, though this time homosexua
lity, which was rampant and honored in Greco-Roman culture, is particularly
singled out: their women exchanged natural sexual relations for unnatural on
es and likewise the men (ai{ te gaVr qhvleiai aujtw'n methvllaxan thVn fusik
hVn crh'sin eij" thVn paraV fuvsin, 27oJmoivw" te kaiV oiJ a[rsene", hai te
gar theleiai auton metellaxan ten phusiken chresin eis ten para phusin, homo
ios te kai hoi arsenes).
The concept of “exchanging” links verse 26 with verse 25 and verse 23 wher
e the same idea is found. People could not stomach the truth about God so th
ey sought to exchange it for a lie in order to accommodate their sinful desi
res and lifestyles. Note: The reason women are mentioned first is difficult
to say for certain, though it is unlikely to have any connection to Genesis
3 and the fact that Eve sinned first. It may be that they are placed up fron
t for emphasis, since Paul was more shocked that woman, the more modest of t
he sexes, should also engage in homosexuality. This, however, is simply conj
ecture.
The expression inflamed in their passions (ejxekauvqhsan ejn th~/ ojrevxei a
ujtw~n, exekauthesan en te orexei auton) is a strong expression that once ha
ving left the proper course given in the created order, men “burned with in
tense desire” to be sexually involved with other men in shameless acts. One
cannot help but think of the men of Sodom and Gomorrah who burned with pass
ion to have sex with Lot’s two guests (Genesis 19:1-11).27
But there are consequences for such perversion. Paul says they received in t
hemselves the due penalty for their error (thVn ajntimisqivan h}n e[dei th~"
plavnh" aujtw~n ejn eJautoi`" ajpolambavnonte", ten antimisthian hen edei t
es planes auton en heautois apolambanontes). God could not simply allow man
to suppress the knowledge of him and attempt to replace it with idolatrous n
otions and sexual immorality. There must be punishment for such actions. The
penalty, then, for such error or wandering from God, was to give men and wo
men over increasingly to the experience of their own unsatisfying lusts. The
experience of internal torment and futility which results is agonizing, and
if repentance is not sought, the end is disastrous. | R*o
发帖数: 3781 | 8 1:28 Continuing on, Paul says that just as people did not see fit to acknowl
edge God, he gave them over to a depraved mind, to do things that are not fi
tting. The expression to see fit to acknowledge God is literally “they did
not approve to have God in [their] knowledge.” The word approve (ejdokivmas
an, edokimasan) means “to test,” “to examine,” “to come to a conclusion
based on evidence.” And the idea of knowledge (ejpignwvsi", epignosis) alw
ays means “moral or religious knowledge” in the NT. The point Paul is maki
ng, then, is this: Men and women tested the idea of God and having concluded
that he would destroy their freedom (after all, he is the powerful Creator
who has a legitimate claim on all his creation) made the conscious choice to
dispel him from their thinking. But since we are instinctively religious we
cannot go from God to nothing, for that would be impossible, but instead fr
om God to idols. At least the latter makes no moral demands on one’s consci
ence and life.
But guess what? People may have disapproved of God, but he has disapproved o
f them. Paul’s play on words is rich. He says that God gave us over to a de
praved mind (ajdovkimon nou`n, adokimon noun), literally, an “unapproved”
mind, in order to do things that are not fitting, i.e., things not in accord
with the will of God expressed in the created order. Such is the divine res
ponse to rejection. We disapprove of God in our thoughts, so he gives us ove
r to disapproved thinking!
1:29-31 Lists of moral vices were common in secular moral writings of Paul’
s day and even in the NT. Paul’s list, however, has sufficient differences
from Greek or even Jewish sources28 to show that he is not simply taking ove
r uncritically the lists of other ethical systems. There is assonance among
some members in the list which tends to support the thesis that the order is
not that important.29
The list itself, however, can be broken down into three distinct, yet relate
d sections. The first section begins with the graphic statement, they are fi
lled (peplhrwmevnou", pepleromenous) followed by four nouns describing that
with which the people are filled. The use of the verb “filled” with the ad
jective “all” suggests that the condition of these people is deplorable an
d worthy of the most severe judgment. Indeed, it is, but we must remember th
at it is to these people that the offer of salvation in the gospel is extend
ed: For all have sinned and are justified freely… (3:23-25).
The term unrighteousness (ajdikiva/, adikia) is the same term Paul used twic
e in 1:18. The fact that it heads up the list of vices shows it’s broad fie
ld of meaning and is probably intended by the apostle to remind the reader t
hat the unrighteous condition of men is due to their suppression of the trut
h about God (1:18). The term wickedness (ponhriva/, poneria) means “basenes
s” or “maliciousness.” Covetousness (pleonexiva/, pleonexia) means “avar
ice” or “greediness,” i.e., never being satisfied with what one has. It i
s a direct indictment regarding God’s ability to provide for his creation.
The term malice (kakiva/, kakia) means “to have ill-will toward someone,”
“to be full of vice.”
In the second section Paul continues by saying that people are rife, i.e., b
rimming with envy (fqovnou), murder (fovnou), strife (e[rido"), deceit (dovl
ou), hostility (kakohqeiva", kakoetheias).
There are twelve nouns in the third section of the list. People are gossips
(yiquristaV", psithuristas) who attempt to destroy others by undermining rep
utations. Similar to this is the idea of slander (katalavlou", katalalous).
It means to speak evil of someone. Further, they are haters of God (qeostuge
i~", theostugeis) as evidenced particularly in their suppression of the trut
h about his existence, their moral baseness, and their passion for idolatry.
The term insolent (uJbristaV", hubristas) may refer to more than impertinen
tly insulting others of lower economic or social station in life, but can in
volve a measure of violence as well. The term arrogant (uJperhfavnou", huper
ephanous) is used only in an unfavorable sense in Greek literature and refer
s to a haughty spirit, to the one who must always show (him)herself above ot
hers. The following term, boastful (ajlazovna", alazonas) conjures up simila
r thoughts as well. These people go beyond the normal sins for they are cont
rivers of all sorts of evil (ejfeuretaV" kakw~n, epheupetas kakon). They are
able to invent ways of doing evil against God and particularly against thei
r neighbor. They are disobedient to their parents (goneu~sin ajpeiqei~", gon
eusin apeitheis)—once again balking the created order. They are senseless (
ajsunevtou", asunetous), that is, without moral understanding in keeping wit
h truth, justice, and due regret for the heinous nature of their abominable
thoughts and acts. The Greek term for covenant-breakers (ajsunqevtou", asunt
hetous) is used in the Greek OT of those who are treacherous with regard to
God’s covenant. That is, they are unfaithful to him and to his covenant peo
ple (cf. Jer 3:7-13 LXX).30 Further, they are heartless (ajstovrgou", astorg
ous), i.e., having no natural affection for others even within their own fam
ily. They are also ruthless (ajnelehvmona", aneleemonas), i.e., completely d
evoid of any mercy.
1:32 In conclusion, Paul says one more word of condemnation. He says that ev
en though people know such moral vices are wrong, they not only practice the
m, but congratulate others who do so also. Paul is not saying that encouragi
ng others to sin is necessarily worse than committing the sins themselves. I
nstead, he seems to be arguing that we are as equally bent on damning oursel
ves as we are on delivering other people to damnation (cf. Calvin). The know
ledge Paul is referring to here is undoubtedly that to which he has already
forcefully made reference in 1:19, 20, 21, and 28. People know via their con
science—which itself is sparked through God’s creation—that such sinful b
ehavior will result in ultimate punishment. But, says Paul, even though they
know this firm decision of God, i.e., his immutable decree (dikaivwma, dika
ioma) to punish sin, they continue in it nonetheless. The knowledge of this
decree is not through the Mosaic Law—although that involves a particular in
stantiation of it—but rather through God’s truth implanted in the conscien
ce (cf. Rom 2:14-15). We must remember that the Gentiles were without the re
velation of the law. Therefore, Paul must have in mind here the universal re
velation in conscience and the imago dei. Such revelation is certainly enoug
h to condemn, although it is not enough to save. | R*o
发帖数: 3781 | 9 F. Homiletical Idea and Outline
Idea: How Does God Judge Mankind’s Sin? He Gives Them Over. But first…
I. Why Does God Judge People? (1:18-23)
A. They Suppress the Knowledge of God (1:18-20)
1. God Has Made Himself Known (1:18-19)
2. God’s Eternal Power and Divine Nature Can Be Known from Creation (1:20)
3. They Are without Excuse (1:20)
B. They Are Idolaters (1:21-23)
1. They Do not Glorify or Thank God (1:21)
2. They Have Became Futile in Their Reasonings (1:21)
3. Their Foolish Hearts Are Darkened (1:21)
4. They Exchange the Worship of the Creator for His Creation (1:23)
II. How Does God Judge People (1:24-32)?
A. He Gives Them Over (1:24-25)
1. To Impurity/Dishonoring Their Bodies (1:24)
2. They Exchange the Truth of God for A Lie (1:25)
a. They Are Idolaters (1:25)
b. God Is Forever Blessed (1:25)
B. He Gives Them Over (1:26-27)
1. To Dishonorable Passions (1:26)
a. Female Homosexuality (1:26)
b. Male Homosexuality (1:27)
2. To Receive The Due Penalty (1:27)
C. He Gives Them Over (1:28-32)
1. To Every Sort of Sin (1:28-31)
2. Yet They Know the Righteous Decree of God (1:32) | R*o
发帖数: 3781 | 10 G. Contribution of the Passage to Systematic Theology
This passage contributes in numerous ways to systematic theology. First, our
understanding of bibliology or more specifically, revelation (i.e., the stu
dy of how God makes himself known) is greatly enhanced by this passage. Here
in Romans 1:18-20 Paul does not appeal to inscripturated truth per se (i.e.
, truth revealed in the pages of the OT), but rather to the continual revela
tion of God in and through creation and in his wrath against sin. For Paul b
oth of these continually reveal the character of God. The creation reveals G
od’s eternal power and divine nature and God’s wrath against sin reveals h
is holiness and justice. The reader is encouraged to consult texts on system
atic theology to get a better understanding of the discussion surrounding th
is passage and the whole idea of general revelation.31
Second, this passage also has much to say about personal and corporate sin a
nd contributes greatly to the study of sin, sometimes called hamartiology (G
reek, hamartia, “sin”). In reading this passage, bear in mind that Paul is
speaking to Christians, whereas when he peaches to the Athenian philosopher
s in Acts 17:16-34 he packages—but doesn't "water down"—the truth of human
sinfulness in a little different language.
H. Contribution of the Passage to Discipleship and Church Mission
The passage is valuable for doing apologetics, that is, the mission of the c
hurch in correctly explaining, defending, and applying biblical truth to/for
believers and unbelievers in particular. Doing apologetics well presupposes
many things, including a proper understanding of man’s problem.
So then, let us talk, first of all, about man’s problem with God and His ex
istence. We must say, up front, however, that the problem cannot be a lack o
f information, for the heavens proclaim one continuous, never-ending message
about God’s existence and aspects of his nature (cf. Ps 19:1-6). The probl
em, rather, is rebellion. Unbelievers suppress the knowledge of God and have
turned to idolatry in one or more of its varied manifestations. This means
that unbelievers are not “neutral” in their orientation toward life and Go
d. Indeed, they maintain a bias against God.
Some scholars argue, however, that we as Christian apologists can argue with
non-Christians as if they were coming at the question of God from a “view
from nowhere” or “neutrality.” They say or assume that we can discuss wit
h the non-Christian from a place of neutrality to the existence of God, as i
f God were not a priori, but can be found neutrally at the end of a syllogis
m.32 Based on Romans 1:21, 28, and 32, this is surely mistaken. Unbelievers,
no matter what their claim, do not approach the question of God neutrally,
as if all they needed were more information (cf. Ps 19:1-6). Paul argues tha
t we already know God (in some positive sense; see commentary) and this crea
tes a fundamental and incurable positioning of all our “knowing,” on the o
ne hand, and decisively figures our orientation to the world (i.e., “we sup
press the truth about God”), on the other. Thus, as Christians, we reason w
ith non-Christians from (not to) the existence of God to their memory and ac
ceptance of this truth, using evidence and argument as appropriate—and, of
course, relying on the Holy Spirit to enlighten them. Without the personal c
onvicting, drawing, and regenerating work of the Spirit, no person will over
come their inherent sin and turn to Christ.
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26 Notice the irony in Paul’s use of immortal (ajfqavrtou) and mortal (fqar
tou`).
27 The verb used in the LXX means "to have sex with," but the fact that they
passed up Lot’s two daughters and instead demanded to have sex with the tw
o angelic men reminds one of the very thing Paul is saying here in Romans 1:
27.
28 Cf. Philo The Sacrifices of Abel and Cain 22; 32.
29 See Douglas Moo, Romans 1-8, The Wycliffe Exegetical Commentary, ed. Kenn
eth Barker (Chicago: Moody, 1991), 112-113.
30 The noun “unfaithful” (ajsunqeto", asunthetos) occurs four times in Jer
3:7, 8, 10, 11. Cf. Ps 72:15: 77:57; 118:158 where the cognate verb ajsunqe
tei~n occurs. Notice too the connection between idolatry and sexual immorali
ty in these passages and that these sins strike at the very heart of God’s
covenant with his people.
31 See Wayne Grudem, Systematic Theology: An Introduction to Biblical Theolo
gy (Grand Rapids: Zondervan, 1994); Millard J. Erickson, Christian Theology
(Grand Rapids: Baker, 1999).
32 We note the modernistic, naive assumptions about the process of human kno
wing involved in the use of evidence in some forms of evidentialism. To be s
ure, some very good Christian apologists have argued that non-Christians can
reason neutrally, but we think that this presupposition creates serious pro
blems with Paul’s description of humanity in Romans 1:18-32 and underestima
tes the noetic effects of sin. Further, to argue that Romans 1:21 does not a
pply to atheists since Paul was most likely speaking to polytheists is to mi
ss the point that the ultimate, logical outcome of the “suppression of the
truth about God” is indeed atheism. Thus the atheist cannot escape Paul’s
indictment. Besides, the revelation of God through nature is a universal rev
elation, given to all men, and all are held accountable for it. The conclusi
on in 3:19-20 is that all men are sinful and accountable to God. | | | R*o
发帖数: 3781 | 11 also can read this for comparison
cumulative
i
an
unrighteousness,
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: “Two things never live up to their billing; the circus and sin.”
: “It does not matter how small the sins are, provided that their cumulative
: effect is to edge the man away from the Light and out into nothing. Murder i
: s no better than lies if lying does the trick.”—C. S. Lewis
: “The punishment of sin is sin.”—Augustine
: B. Translation of Passage in NET
: 1:18 For the wrath of God is revealed from heaven against all ungodliness an
: d unrighteousness of people who suppress the truth by their unrighteousness,
| R*o
发帖数: 3781 | 12 Study By: Greg Herrick
A. Introduction
“Two things never live up to their billing; the circus and sin.”
“It does not matter how small the sins are, provided that their cumulative
effect is to edge the man away from the Light and out into nothing. Murder i
s no better than lies if lying does the trick.”—C. S. Lewis
“The punishment of sin is sin.”—Augustine
B. Translation of Passage in NET
1:18 For the wrath of God is revealed from heaven against all ungodliness an
d unrighteousness of people who suppress the truth by their unrighteousness,
1:19 because what can be known about God is plain to them; because God has m
ade it plain to them.
1:20 For since the creation of the world his invisible attributes—his etern
al power and divine nature—have been clearly seen, because they are underst
ood through what has been made. So people are without excuse.
1:21 For although they knew God, they did not glorify him as God or give him
thanks, but they became futile in their thoughts and their senseless hearts
were darkened.
1:22 Although they claimed to be wise, they became fools
1:23 and exchanged the glory of the immortal God for an image resembling a m
ortal human being and birds and four-footed animals and reptiles.
1:24 Therefore God gave them over in the desires of their hearts to impurity
, to dishonor their bodies among themselves.
1:25 They exchanged the truth of God for a lie and worshiped and served the
creation rather than the Creator, who is blessed forever! Amen.
1:26 For this reason God gave them over to dishonorable passions. For their
women exchanged the natural sexual relations for unnatural ones,
1:27 and likewise the men also abandoned natural relations with women and we
re inflamed in their passions for one another. Men committed shameless acts
with men and received in themselves the due penalty for their error.
1:28 And just as they did not see fit to acknowledge God, God gave them over
to a depraved mind, to do what should not be done.
1:29 They are filled with every kind of unrighteousness, wickedness, covetou
sness, malice. They are rife with envy, murder, strife, deceit, hostility. T
hey are gossips,
1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of
all sorts of evil, disobedient to parents,
1:31 senseless, covenant-breakers, heartless, ruthless.
1:32 Although they fully know God’s righteous decree that those who practic
e such things deserve to die, they not only do them but also approve of thos
e who practice them. | R*o
发帖数: 3781 | 13 C. Full Exegetical Outline
I. The basis for God’s wrath against the Gentiles and the fact that they ar
e without excuse is that they suppress the truth about God and have exchange
d the glory of God for idols (1:18-23).
A. The basis for God’s wrath against the Gentiles and the fact that they ar
e without excuse is that through their wickedness they suppress the obvious
truth about God’s eternal power and divine nature (1:18-20).
1. God’s wrath is revealed from heaven against all the unrighteousness and
wickedness of the Gentiles (1:18).
2. The Gentiles suppress the truth about God (1:18).
3. What can be known about God has been made plain to the Gentiles (1:19).
4. Since the creation of the world God’s eternal power and divine nature ha
ve been clearly seen through what has been made (1:20).
5. The Gentiles are without excuse (1:20).
B. The basis for God’s wrath against the Gentiles is that although they kne
w God, and claimed to be wise, they neither glorified him nor gave thanks to
him, but instead they became futile in their thinking, darkened in their fo
olish heart, and exchanged the glory of God for idolatry (1:21-23).
1. The Gentiles knew God but did not glorify him or give thanks to him (1:21
).
2. The Gentiles became futile in their reasonings and darkened in their fool
ish hearts (1:21).
3. Even though the Gentiles claimed to be wise, they became fools (1:22).
4. The Gentiles exchanged the glory of the immortal God for the likeness of
an image of corruptible man, birds, four-footed animals, and reptiles (1:23)
.
II. The result of God’s condemnation of the Gentiles for their suppression
of the truth about his eternal power and divine nature is that he has given
them over to their desires for sin to the point where they are full of it an
d encourage others to sin as well (1:24-32).
A. The result of God’s condemnation of the Gentiles for their suppression o
f the truth about his eternal power and divine nature is that he has given t
hem over to their desires for impurity to the point where they have engaged
in sexual perversion and have exchanged the truth about God for a lie, inclu
ding the worship of creation instead of the Creator (1:24-25).
1. God gave the Gentiles over to impurity and the dishonoring of their bodie
s among themselves (1:24).
2. The Gentiles exchanged the truth of God—who is forever blessed— for a l
ie (1:25)
a. The Gentiles worshipped and served the creation rather than the Creator (
1:25).
b. God is forever blessed (1:25).
B. The result of God’s condemnation of the Gentiles for their sexual perver
sity and idolatry was to give them over to further sexual immorality includi
ng homosexuality (1:26-27).
1. God gave the Gentiles over to dishonorable passions (1:26).
a. Gentile women exchanged natural sexual relations for unnatural ones (1:26
).
b. Gentile men abandoned natural relations with women and became inflamed in
their passions for one another (1:27).
2. These Gentiles received in themselves the due penalty for their error (1:
27).
C. The result of God’s condemnation of the Gentiles—since they judged it o
f no value to have God in their knowledge—was to give them over to their si
n to the point where they have become full of it and encourage others to sin
as well (1:28-32).
1. The Gentiles did not see fit to acknowledge God (1:28).
2. God gave the Gentiles over to a depraved mind, to do what should not be d
one (1:28).
3. The Gentiles are filled with every kind of unrighteousness, wickedness, c
ovetousness, and malice (1:29).
4. The Gentiles are rife with envy, murder, strife, deceit, hostility (1:29)
.
5. The Gentiles are gossips, slanderers, haters of God, insolent, arrogant,
boastful, contrivers of all sorts of evil, disobedient to parents, senseless
, covenant-breakers, heartless, ruthless (1:29-31).
6. The Gentiles know that God’s righteous decree means death for those who
practice such sin (1:32).
7. The Gentiles continue to practice such sin and encourage others to practi
ce it also (1:32). | R*o
发帖数: 3781 | 14 D. Simple Point Outline
I. The Basis of God’s Wrath Against the Gentiles (1:18-23)
A. The Gentiles Suppress the Knowledge of God (1:18-20)
1. God Has Made Himself Known (1:18-19)
2. God’s Eternal Power and Divine Nature Can Be Known from Creation (1:20)
3. The Gentiles Are without Excuse (1:20)
B. The Gentiles Are Idolaters (1:21-23)
1. They Do not Glorify or Thank God (1:21)
2. They Became Futile in Their Reasonings (1:21)
3. Their Foolish Hearts Are Darkened (1:21)
4. The Gentiles Exchanged the Worship of the Creator for His Creation (1:23)
II. The Results of God’s Wrath Against the Gentiles (1:24-32)
A. He Gave Them Over (1:24-25)
1. To Impurity/Dishonoring Their Bodies (1:24)
2. They Exchanged the Truth of God for A Lie (1:25)
a. They Are Idolaters (1:25)
b. God Is Forever Blessed (1:25)
B. He Gave Them Over (1:26-27)
1. To Dishonorable Passions (1:26)
a. Female Homosexuality (1:26)
b. Male Homosexuality (1:27)
2. To Receive The Due Penalty (1:27)
C. He Gave Them Over (1:28-32)
1. To Every Sort of Sin (1:28-31)
2. Yet They Know the Righteous Decree of God (1:32) | R*o
发帖数: 3781 | 15 E. Exposition Proper
The section 1:18-32 is part of the larger section of material in 1:18-3:20 (
cf. the teaching outline at the front of the book). The function of this mat
erial, as the for in 1:18 indicates, is to confirm that faith alone is the o
nly means of attaining the righteousness offered in the gospel in 1:17.
This is so because all men are depraved and cannot earn God’s salvation by
their own works or merit. The point of 1:18-32 is to show that the Gentiles
(primarily, though not exclusively) are guilty of sin and the point of 2:1-3
:8 is to show that the Jews are equally guilty. Conclusion: all are guilty b
efore God and all are shut up to faith as the means by which they can obtain
God’s salvation (3:19-20). This is the point Paul is making through the Ha
bakkuk citation in 1:17.
This section, namely, 1:18-32, can be broken down into two smaller sections,
1:18-23 and 1:24-32. The first deals with the basis for the guilt of the Ge
ntiles (and indeed all men by extension), the second with the consequences o
r results of that guilt.
1:18 With the introductory word for Paul tightly connects 1:18-32 (and 1:18-
3:20) with 1:17: The section 1:18-3:20 will demonstrate the truth of 1:17, n
amely, that all men need the righteousness of God and that they can only obt
ain it through faith alone.
The wrath of God (ojrghV qeou`, orge theou) refers not some irrational passi
on within the Godhead, but to his settled hatred for sin expressed or contin
ually revealed (ajpokaluvptetai, apokaluptetai; cf. 1:17) in his giving peop
le over to their sinful folly (vv. 24, 26, 28). History itself testifies to
this process!
There is no reason, however, to necessarily assume that the “giving over”
is permanent. There is ample biblical evidence to suggest that often times t
he goal of God’s wrath is therapeutic (cf. Judges). In other words, God giv
es people over so that they will experience the ruin of their sin and call o
ut to him for salvation. In the Gospels, it often seems that those who lived
the worst kind of lives were the first to come to Christ (cf. John 4), whil
e those who appeared to live moral lives were not interested in his offer of
salvation.
God’s wrath is directed at all the ungodliness and unrighteousness of peopl
e (pavsan ajsevbeian kaiV ajdikivan ajnqrwvpwn), that is, their sinful trans
gressions against God and their corrupted behavior exhibited within human re
lationships. In short, all of human life is polluted with sin.
Further, people suppress (katecovntwn, katechonton) or hinder the truth (ajl
hvqeia, aletheia) by their unrighteousness (ajdikiva, adikia). Here “unrigh
teousness” is not so much a general reference to the way in which they supp
ress the truth, but a reference to the sinful acts themselves which are used
to hold the truth from one’s sight. Nothing could be more futile than to t
hink that we can extinguish or destroy the truth through the means of sin. I
n the end, all we end up doing is confirming the truth.
But what truth do they suppress? Undoubtedly it refers to the truth about Go
d, i.e., his power, authority, and the fact that we are accountable to him a
s Creator (1:19-20). | R*o
发帖数: 3781 | 16 1:19-20 The word because (diovti, dioti) should be understood as explaining
why God’s wrath is leveled against all the ungodliness of men who suppress
the truth by unrighteous acts. It is because what can be known about God has
been plainly revealed to them so that they are without excuse when they den
y to God his existence and divine nature. In other words, God has so created
man and placed him within creation that for man to deny His existence, powe
r, and divine nature is to commit a crime worthy of punishment, even death,
as Paul says in 1:32. God’s punishment is just, according to Paul, because
such a denial requires the endless suppression of “mountains” of evidence
to the contrary (cf. Ps 19). Such people must be living with a profound and
irrational deception, to attempt to make this great exchange, that is, to at
tempt to deny the existence of God.
The phrase what can be known about God (toV gnwstoVn tou` qeou`, to gnoston
tou theou) is literally “the knowledge of God.” It is obvious from the who
le tenor of the passage that the knowledge here is personal, but not saving
knowledge of God (cf. 1:21, 32). It is probably the knowledge that God has i
mplanted in us, connected to the Imago Dei (perhaps conscience), and which i
s sparked or brought to memory through the evidence of creation. Once again,
the suppression of this “knowledge” invites the wrath of God for it leave
s man without excuse.
1:21-23 Verses 21-23 begin with for (gavr, dioti) and give an explanation as
to why men are without excuse. Even though people knew God in terms of his
existence, power, and divine nature, they did not acknowledge him, nor did t
hey give thanks to him or for him. Rather, having suppressed the knowledge o
f God, they have become futile in their thoughts (ejmataiwvqhsan ejn toi~" d
ialogismoi~" aujtw~n, emataiothesan en tois dialogimois).
The term “futile” (the verb and especially the noun) is connected to idola
try in the Greek Old Testament (LXX; 2 Sam 7:15; Jer 2:5) and this is probab
ly the background underlying Paul’s thinking here. Therefore, to suppress t
he knowledge of God is to engage in the futility of idolatry. It is, in shor
t, to give oneself to "nothing," a non-entity, since an idol is in reality "
nothing."
The extent of their futility is clearly evident in that they exchange God hi
mself for images of reptiles, four-footed animals, birds, and even human bei
ngs (v. 23). While idols can reduce the demand on a guilty conscience, they
cannot save, as God repeatedly warns (Isa 41:9-10, 21-24; 44:6-23, etc.). Id
olatry is the replacement of God, and true knowledge of him, with any other,
de facto inferior, object of worship.
The ironic thing about all this is that people arrogantly annex for themselv
es the claim (favskonte", phaskontes) of wisdom when they replace the worshi
p of God who is immortal for the worship of his creation which is mortal.26
In reality they have become fools ( ejmwravnqhsan, emoranthesan [cf. 1 Cor 1
:18-25]), lovers who will not stay at home, worshippers of something less th
an even themselves. Is it any wonder that Paul refers to their hearts as sen
seless (ajsuvneto", asunetos) and darkened (ejskotivsqh, eskotisthe) and Isa
iah calls them deluded (44:20)?
In 1:18-23 we have seen the basis for God's wrath on the Gentiles and any ot
her person who acts accordingly. In short, people suppress the obvious knowl
edge of God in creation—a fact which places them under his wrath. In 1:24-3
2 we will see how he has carried out his wrath against people who suppress h
is existence, power, and divine nature. | R*o
发帖数: 3781 | 17 1:24-25 The expression God gave them (parevdwken aujtouV" oJ qeov", paredoke
n autous ho theos) over means that the process envisioned in 1:18-32 is not
simply the natural course of events but an ongoing history directed by a sov
ereign God who makes decisions which affect people, societies, and cultures.
The thought is truly a frightful one. It is reminiscent of Pharaoh turning
his back on God and in turn having his heart judicially hardened by YHWH (Ex
od 9:16; cf. Rom 9:17).
Though there is no mention of fire and brimstone at this point in Romans, th
ere is a process underway that is not altogether distinct from hell. If peop
le really want their sinful lifestyles, then the awesome reality is God will
give them over to it. As C. S. Lewis as aptly remarked, “There are only tw
o kinds of people in the end: those who say to God, ‘Thy will be done,’ an
d those to whom God says, ‘Thy will be done.’ All that are in hell chose i
t.” The point is, that although Paul is not talking about hell here, and in
deed there is still hope for these people, there is nonetheless a continuum
between their present existence and their future plight. If a person really
wants God out of their thoughts, as these people most definitely do, Love ha
s decided to provide a place in the end where they can choose to go and neve
r have to think about him again.
There comes a time in the divine mind when people, who revel in the sinful d
esires of their hearts, are to be handed over to their desire for impurity,
in particular, to the dishonoring (tou` ajtimavzesqai) of their bodies with
one another. One should not miss the ideological connection here between the
Gentiles’ idolatry and sexual sin—a connection which was commonly made in
the Judaism of Paul’s day.
Wisdom of Solomon 14:12-14 reads: 12For the idea of making idols was the beg
inning of fornication, and the invention of them was the corruption of life;
13 for they did not exist from the beginning, nor will they last forever. 1
4 For through human vanity they entered the world, and therefore their speed
y end has been planned (NRSV).
Though there is no explicit grammatical tie with verse 24, verse 25 makes it
clear that sexual perversion is closely linked with idolatry. People have e
xchanged (methvllaxan, metellaxan) the truth about God’s existence and glor
y for the lie that he neither exists nor merits worship. Indeed, the irony o
f the whole thing is that they give religious worship and service to this li
e (tw/` yeuvdei, to pseudei) when they give themselves to idolatry—the wors
hip of the creation rather than the Creator. For idolatry is not just the wo
rship of useless idols, it is the express proclamation that the biblical God
does not exist. Such a thought is so abhorrent to Paul that he finds it nec
essary to invoke a blessing on God: “God is forever blessed!” | R*o
发帖数: 3781 | 18 1:26-27 Paul repeats his refrain: God gave them over… to their dishonorabl
e passions (pavqh ajtimiva", pathe atimias). God gave them over to go agains
t the created order and design. The thought of such judgment is horrifying s
ince the people are totally unaware of it.
And again, there is the centrality of sexual sin, though this time homosexua
lity, which was rampant and honored in Greco-Roman culture, is particularly
singled out: their women exchanged natural sexual relations for unnatural on
es and likewise the men (ai{ te gaVr qhvleiai aujtw'n methvllaxan thVn fusik
hVn crh'sin eij" thVn paraV fuvsin, 27oJmoivw" te kaiV oiJ a[rsene", hai te
gar theleiai auton metellaxan ten phusiken chresin eis ten para phusin, homo
ios te kai hoi arsenes).
The concept of “exchanging” links verse 26 with verse 25 and verse 23 wher
e the same idea is found. People could not stomach the truth about God so th
ey sought to exchange it for a lie in order to accommodate their sinful desi
res and lifestyles. Note: The reason women are mentioned first is difficult
to say for certain, though it is unlikely to have any connection to Genesis
3 and the fact that Eve sinned first. It may be that they are placed up fron
t for emphasis, since Paul was more shocked that woman, the more modest of t
he sexes, should also engage in homosexuality. This, however, is simply conj
ecture.
The expression inflamed in their passions (ejxekauvqhsan ejn th~/ ojrevxei a
ujtw~n, exekauthesan en te orexei auton) is a strong expression that once ha
ving left the proper course given in the created order, men “burned with in
tense desire” to be sexually involved with other men in shameless acts. One
cannot help but think of the men of Sodom and Gomorrah who burned with pass
ion to have sex with Lot’s two guests (Genesis 19:1-11).27
But there are consequences for such perversion. Paul says they received in t
hemselves the due penalty for their error (thVn ajntimisqivan h}n e[dei th~"
plavnh" aujtw~n ejn eJautoi`" ajpolambavnonte", ten antimisthian hen edei t
es planes auton en heautois apolambanontes). God could not simply allow man
to suppress the knowledge of him and attempt to replace it with idolatrous n
otions and sexual immorality. There must be punishment for such actions. The
penalty, then, for such error or wandering from God, was to give men and wo
men over increasingly to the experience of their own unsatisfying lusts. The
experience of internal torment and futility which results is agonizing, and
if repentance is not sought, the end is disastrous. | R*o
发帖数: 3781 | 19 1:28 Continuing on, Paul says that just as people did not see fit to acknowl
edge God, he gave them over to a depraved mind, to do things that are not fi
tting. The expression to see fit to acknowledge God is literally “they did
not approve to have God in [their] knowledge.” The word approve (ejdokivmas
an, edokimasan) means “to test,” “to examine,” “to come to a conclusion
based on evidence.” And the idea of knowledge (ejpignwvsi", epignosis) alw
ays means “moral or religious knowledge” in the NT. The point Paul is maki
ng, then, is this: Men and women tested the idea of God and having concluded
that he would destroy their freedom (after all, he is the powerful Creator
who has a legitimate claim on all his creation) made the conscious choice to
dispel him from their thinking. But since we are instinctively religious we
cannot go from God to nothing, for that would be impossible, but instead fr
om God to idols. At least the latter makes no moral demands on one’s consci
ence and life.
But guess what? People may have disapproved of God, but he has disapproved o
f them. Paul’s play on words is rich. He says that God gave us over to a de
praved mind (ajdovkimon nou`n, adokimon noun), literally, an “unapproved”
mind, in order to do things that are not fitting, i.e., things not in accord
with the will of God expressed in the created order. Such is the divine res
ponse to rejection. We disapprove of God in our thoughts, so he gives us ove
r to disapproved thinking!
1:29-31 Lists of moral vices were common in secular moral writings of Paul’
s day and even in the NT. Paul’s list, however, has sufficient differences
from Greek or even Jewish sources28 to show that he is not simply taking ove
r uncritically the lists of other ethical systems. There is assonance among
some members in the list which tends to support the thesis that the order is
not that important.29
The list itself, however, can be broken down into three distinct, yet relate
d sections. The first section begins with the graphic statement, they are fi
lled (peplhrwmevnou", pepleromenous) followed by four nouns describing that
with which the people are filled. The use of the verb “filled” with the ad
jective “all” suggests that the condition of these people is deplorable an
d worthy of the most severe judgment. Indeed, it is, but we must remember th
at it is to these people that the offer of salvation in the gospel is extend
ed: For all have sinned and are justified freely… (3:23-25).
The term unrighteousness (ajdikiva/, adikia) is the same term Paul used twic
e in 1:18. The fact that it heads up the list of vices shows it’s broad fie
ld of meaning and is probably intended by the apostle to remind the reader t
hat the unrighteous condition of men is due to their suppression of the trut
h about God (1:18). The term wickedness (ponhriva/, poneria) means “basenes
s” or “maliciousness.” Covetousness (pleonexiva/, pleonexia) means “avar
ice” or “greediness,” i.e., never being satisfied with what one has. It i
s a direct indictment regarding God’s ability to provide for his creation.
The term malice (kakiva/, kakia) means “to have ill-will toward someone,”
“to be full of vice.”
In the second section Paul continues by saying that people are rife, i.e., b
rimming with envy (fqovnou), murder (fovnou), strife (e[rido"), deceit (dovl
ou), hostility (kakohqeiva", kakoetheias).
There are twelve nouns in the third section of the list. People are gossips
(yiquristaV", psithuristas) who attempt to destroy others by undermining rep
utations. Similar to this is the idea of slander (katalavlou", katalalous).
It means to speak evil of someone. Further, they are haters of God (qeostuge
i~", theostugeis) as evidenced particularly in their suppression of the trut
h about his existence, their moral baseness, and their passion for idolatry.
The term insolent (uJbristaV", hubristas) may refer to more than impertinen
tly insulting others of lower economic or social station in life, but can in
volve a measure of violence as well. The term arrogant (uJperhfavnou", huper
ephanous) is used only in an unfavorable sense in Greek literature and refer
s to a haughty spirit, to the one who must always show (him)herself above ot
hers. The following term, boastful (ajlazovna", alazonas) conjures up simila
r thoughts as well. These people go beyond the normal sins for they are cont
rivers of all sorts of evil (ejfeuretaV" kakw~n, epheupetas kakon). They are
able to invent ways of doing evil against God and particularly against thei
r neighbor. They are disobedient to their parents (goneu~sin ajpeiqei~", gon
eusin apeitheis)—once again balking the created order. They are senseless (
ajsunevtou", asunetous), that is, without moral understanding in keeping wit
h truth, justice, and due regret for the heinous nature of their abominable
thoughts and acts. The Greek term for covenant-breakers (ajsunqevtou", asunt
hetous) is used in the Greek OT of those who are treacherous with regard to
God’s covenant. That is, they are unfaithful to him and to his covenant peo
ple (cf. Jer 3:7-13 LXX).30 Further, they are heartless (ajstovrgou", astorg
ous), i.e., having no natural affection for others even within their own fam
ily. They are also ruthless (ajnelehvmona", aneleemonas), i.e., completely d
evoid of any mercy.
1:32 In conclusion, Paul says one more word of condemnation. He says that ev
en though people know such moral vices are wrong, they not only practice the
m, but congratulate others who do so also. Paul is not saying that encouragi
ng others to sin is necessarily worse than committing the sins themselves. I
nstead, he seems to be arguing that we are as equally bent on damning oursel
ves as we are on delivering other people to damnation (cf. Calvin). The know
ledge Paul is referring to here is undoubtedly that to which he has already
forcefully made reference in 1:19, 20, 21, and 28. People know via their con
science—which itself is sparked through God’s creation—that such sinful b
ehavior will result in ultimate punishment. But, says Paul, even though they
know this firm decision of God, i.e., his immutable decree (dikaivwma, dika
ioma) to punish sin, they continue in it nonetheless. The knowledge of this
decree is not through the Mosaic Law—although that involves a particular in
stantiation of it—but rather through God’s truth implanted in the conscien
ce (cf. Rom 2:14-15). We must remember that the Gentiles were without the re
velation of the law. Therefore, Paul must have in mind here the universal re
velation in conscience and the imago dei. Such revelation is certainly enoug
h to condemn, although it is not enough to save. | R*o
发帖数: 3781 | 20 F. Homiletical Idea and Outline
Idea: How Does God Judge Mankind’s Sin? He Gives Them Over. But first…
I. Why Does God Judge People? (1:18-23)
A. They Suppress the Knowledge of God (1:18-20)
1. God Has Made Himself Known (1:18-19)
2. God’s Eternal Power and Divine Nature Can Be Known from Creation (1:20)
3. They Are without Excuse (1:20)
B. They Are Idolaters (1:21-23)
1. They Do not Glorify or Thank God (1:21)
2. They Have Became Futile in Their Reasonings (1:21)
3. Their Foolish Hearts Are Darkened (1:21)
4. They Exchange the Worship of the Creator for His Creation (1:23)
II. How Does God Judge People (1:24-32)?
A. He Gives Them Over (1:24-25)
1. To Impurity/Dishonoring Their Bodies (1:24)
2. They Exchange the Truth of God for A Lie (1:25)
a. They Are Idolaters (1:25)
b. God Is Forever Blessed (1:25)
B. He Gives Them Over (1:26-27)
1. To Dishonorable Passions (1:26)
a. Female Homosexuality (1:26)
b. Male Homosexuality (1:27)
2. To Receive The Due Penalty (1:27)
C. He Gives Them Over (1:28-32)
1. To Every Sort of Sin (1:28-31)
2. Yet They Know the Righteous Decree of God (1:32) | | | R*o
发帖数: 3781 | 21 G. Contribution of the Passage to Systematic Theology
This passage contributes in numerous ways to systematic theology. First, our
understanding of bibliology or more specifically, revelation (i.e., the stu
dy of how God makes himself known) is greatly enhanced by this passage. Here
in Romans 1:18-20 Paul does not appeal to inscripturated truth per se (i.e.
, truth revealed in the pages of the OT), but rather to the continual revela
tion of God in and through creation and in his wrath against sin. For Paul b
oth of these continually reveal the character of God. The creation reveals G
od’s eternal power and divine nature and God’s wrath against sin reveals h
is holiness and justice. The reader is encouraged to consult texts on system
atic theology to get a better understanding of the discussion surrounding th
is passage and the whole idea of general revelation.31
Second, this passage also has much to say about personal and corporate sin a
nd contributes greatly to the study of sin, sometimes called hamartiology (G
reek, hamartia, “sin”). In reading this passage, bear in mind that Paul is
speaking to Christians, whereas when he peaches to the Athenian philosopher
s in Acts 17:16-34 he packages—but doesn't "water down"—the truth of human
sinfulness in a little different language.
H. Contribution of the Passage to Discipleship and Church Mission
The passage is valuable for doing apologetics, that is, the mission of the c
hurch in correctly explaining, defending, and applying biblical truth to/for
believers and unbelievers in particular. Doing apologetics well presupposes
many things, including a proper understanding of man’s problem.
So then, let us talk, first of all, about man’s problem with God and His ex
istence. We must say, up front, however, that the problem cannot be a lack o
f information, for the heavens proclaim one continuous, never-ending message
about God’s existence and aspects of his nature (cf. Ps 19:1-6). The probl
em, rather, is rebellion. Unbelievers suppress the knowledge of God and have
turned to idolatry in one or more of its varied manifestations. This means
that unbelievers are not “neutral” in their orientation toward life and Go
d. Indeed, they maintain a bias against God.
Some scholars argue, however, that we as Christian apologists can argue with
non-Christians as if they were coming at the question of God from a “view
from nowhere” or “neutrality.” They say or assume that we can discuss wit
h the non-Christian from a place of neutrality to the existence of God, as i
f God were not a priori, but can be found neutrally at the end of a syllogis
m.32 Based on Romans 1:21, 28, and 32, this is surely mistaken. Unbelievers,
no matter what their claim, do not approach the question of God neutrally,
as if all they needed were more information (cf. Ps 19:1-6). Paul argues tha
t we already know God (in some positive sense; see commentary) and this crea
tes a fundamental and incurable positioning of all our “knowing,” on the o
ne hand, and decisively figures our orientation to the world (i.e., “we sup
press the truth about God”), on the other. Thus, as Christians, we reason w
ith non-Christians from (not to) the existence of God to their memory and ac
ceptance of this truth, using evidence and argument as appropriate—and, of
course, relying on the Holy Spirit to enlighten them. Without the personal c
onvicting, drawing, and regenerating work of the Spirit, no person will over
come their inherent sin and turn to Christ.
----------------------------------------------------------------------------
----
26 Notice the irony in Paul’s use of immortal (ajfqavrtou) and mortal (fqar
tou`).
27 The verb used in the LXX means "to have sex with," but the fact that they
passed up Lot’s two daughters and instead demanded to have sex with the tw
o angelic men reminds one of the very thing Paul is saying here in Romans 1:
27.
28 Cf. Philo The Sacrifices of Abel and Cain 22; 32.
29 See Douglas Moo, Romans 1-8, The Wycliffe Exegetical Commentary, ed. Kenn
eth Barker (Chicago: Moody, 1991), 112-113.
30 The noun “unfaithful” (ajsunqeto", asunthetos) occurs four times in Jer
3:7, 8, 10, 11. Cf. Ps 72:15: 77:57; 118:158 where the cognate verb ajsunqe
tei~n occurs. Notice too the connection between idolatry and sexual immorali
ty in these passages and that these sins strike at the very heart of God’s
covenant with his people.
31 See Wayne Grudem, Systematic Theology: An Introduction to Biblical Theolo
gy (Grand Rapids: Zondervan, 1994); Millard J. Erickson, Christian Theology
(Grand Rapids: Baker, 1999).
32 We note the modernistic, naive assumptions about the process of human kno
wing involved in the use of evidence in some forms of evidentialism. To be s
ure, some very good Christian apologists have argued that non-Christians can
reason neutrally, but we think that this presupposition creates serious pro
blems with Paul’s description of humanity in Romans 1:18-32 and underestima
tes the noetic effects of sin. Further, to argue that Romans 1:21 does not a
pply to atheists since Paul was most likely speaking to polytheists is to mi
ss the point that the ultimate, logical outcome of the “suppression of the
truth about God” is indeed atheism. Thus the atheist cannot escape Paul’s
indictment. Besides, the revelation of God through nature is a universal rev
elation, given to all men, and all are held accountable for it. The conclusi
on in 3:19-20 is that all men are sinful and accountable to God. | R*o
发帖数: 3781 | 22 also can read this for comparison
cumulative
i
an
unrighteousness,
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: “Two things never live up to their billing; the circus and sin.”
: “It does not matter how small the sins are, provided that their cumulative
: effect is to edge the man away from the Light and out into nothing. Murder i
: s no better than lies if lying does the trick.”—C. S. Lewis
: “The punishment of sin is sin.”—Augustine
: B. Translation of Passage in NET
: 1:18 For the wrath of God is revealed from heaven against all ungodliness an
: d unrighteousness of people who suppress the truth by their unrighteousness,
| R*o
发帖数: 3781 | 23 Romans is most tortured book by the Calvinists. We need to study it very
carefully.
cumulative
i
an
unrighteousness,
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: “Two things never live up to their billing; the circus and sin.”
: “It does not matter how small the sins are, provided that their cumulative
: effect is to edge the man away from the Light and out into nothing. Murder i
: s no better than lies if lying does the trick.”—C. S. Lewis
: “The punishment of sin is sin.”—Augustine
: B. Translation of Passage in NET
: 1:18 For the wrath of God is revealed from heaven against all ungodliness an
: d unrighteousness of people who suppress the truth by their unrighteousness,
| R*o
发帖数: 3781 | 24 for parallel study
cumulative
i
an
unrighteousness,
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: “Two things never live up to their billing; the circus and sin.”
: “It does not matter how small the sins are, provided that their cumulative
: effect is to edge the man away from the Light and out into nothing. Murder i
: s no better than lies if lying does the trick.”—C. S. Lewis
: “The punishment of sin is sin.”—Augustine
: B. Translation of Passage in NET
: 1:18 For the wrath of God is revealed from heaven against all ungodliness an
: d unrighteousness of people who suppress the truth by their unrighteousness,
| R*o
发帖数: 3781 | 25 for compare
cumulative
i
an
unrighteousness,
【在 R*o 的大作中提到】
: Study By: Greg Herrick
: A. Introduction
: “Two things never live up to their billing; the circus and sin.”
: “It does not matter how small the sins are, provided that their cumulative
: effect is to edge the man away from the Light and out into nothing. Murder i
: s no better than lies if lying does the trick.”—C. S. Lewis
: “The punishment of sin is sin.”—Augustine
: B. Translation of Passage in NET
: 1:18 For the wrath of God is revealed from heaven against all ungodliness an
: d unrighteousness of people who suppress the truth by their unrighteousness,
|
|
