1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
2 (Which he had promised afore by his prophets in the holy scriptures,)
3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
6 Among whom are ye also the called of Jesus Christ:
7 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.
8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.
9 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;
10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.
11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
12 That is, that I may be comforted together with you by the mutual faith both of you and me.
13 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.
14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.
15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.
16 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.
17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.
20 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:
21 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.
22 Professing themselves to be wise, they became fools,
23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
25 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.
26 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:
27 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.
28 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;
29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
32 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.
1 Paul, G3972 a servant G1401 of Jesus G2424 Christ, G5547 called G2822 to be an apostle, G652 separated G873 unto G1519 the gospel G2098 of God, G2316
2 (Which G3739 he had promised afore G4279 by G1223 his G846 prophets G4396 in G1722 the holy G40 scriptures,) G1124
3 Concerning G4012 his G846 Son G5207 Jesus G2424 Christ G5547 our G2257 Lord, G2962 which G3588 was made G1096 of G1537 the seed G4690 of David G1138 according G2596 to the flesh; G4561
4 And declared G3724 to be the Son G5207 of God G2316 with G1722 power, G1411 according G2596 to the spirit G4151 of holiness, G42 by G1537 the resurrection G386 from the dead: G3498
5 By G1223 whom G3739 we have received G2983 grace G5485 and G2532 apostleship, G651 for G1519 obedience G5218 to the faith G4102 among G1722 all G3956 nations, G1484 for G5228 his G846 name: G3686
6 Among G1722 whom G3739 are G2075 ye G5210 also G2532 the called G2822 of Jesus G2424 Christ: G5547
7 To all G3956 that be G5607 in G1722 Rome, G4516 beloved G27 of God, G2316 called G2822 to be saints: G40 Grace G5485 to you G5213 and G2532 peace G1515 from G575 God G2316 our G2257 Father, G3962 and G2532 the Lord G2962 Jesus G2424 Christ. G5547
8 First, G4412 G3303 I thank G2168 my G3450 God G2316 through G1223 Jesus G2424 Christ G5547 for G5228 you G5216 all, G3956 that G3754 your G5216 faith G4102 is spoken G2605 of throughout G1722 the whole G3650 world. G2889
9 For G1063 God G2316 is G2076 my G3450 witness, G3144 whom G3739 I serve G3000 with G1722 my G3450 spirit G4151 in G1722 the gospel G2098 of his G846 Son, G5207 that G5613 without ceasing G89 I make G4160 mention G3417 of you G5216 always G3842 in G1909 my G3450 prayers; G4335
10 Making request, G1189 if by any means G1513 now G2235 at length G4218 I might have a prosperous journey G2137 by G1722 the will G2307 of God G2316 to come G2064 unto G4314 you. G5209
11 For G1063 I long G1971 to see G1492 you, G5209 that G2443 I may impart G3330 unto you G5213 some G5100 spiritual G4152 gift, G5486 to the end G1519 ye G5209 may be established; G4741
12 That G1161 G5124 is, G2076 that I may be comforted together G4837 with G1722 you G5213 by G1223 G1722 the mutual G240 faith G4102 both G5037 of you G5216 and G2532 me. G1700
13 Now G1161 I would G2309 not G3756 have G50 you G5209 ignorant, G50 brethren, G80 that G3754 oftentimes G4178 I purposed G4388 to come G2064 unto G4314 you, G5209 (but G2532 was let G2967 hitherto,) G891 G1204 that G2443 I might have G2192 some G5100 fruit G2590 among G1722 you G5213 also, G2532 even as G2531 G2532 among G1722 other G3062 Gentiles. G1484
14 I am G1510 debtor G3781 both G5037 to the Greeks, G1672 and G2532 to the Barbarians; G915 both G5037 to the wise, G4680 and G2532 to the unwise. G453
15 So, G3779 as much as G2596 in me is, G1691 I am ready G4289 to preach the gospel G2097 to you G5213 that are at G1722 Rome G4516 also. G2532
16 For G1063 I am G1870 not G3756 ashamed G1870 of the gospel G2098 of Christ: G5547 for G1063 it is G2076 the power G1411 of God G2316 unto G1519 salvation G4991 to every one G3956 that believeth; G4100 to the Jew G2453 first, G4412 and G5037 also G2532 to the Greek. G1672
17 For G1063 therein G1722 G846 is G601 the righteousness G1343 of God G2316 revealed G601 from G1537 faith G4102 to G1519 faith: G4102 as G2531 it is written, G1125 G1161 The just G1342 shall live G2198 by G1537 faith. G4102
18 For G1063 the wrath G3709 of God G2316 is revealed G601 from G575 heaven G3772 against G1909 all G3956 ungodliness G763 and G2532 unrighteousness G93 of men, G444 who hold G2722 the truth G225 in G1722 unrighteousness; G93
19 Because G1360 that which may be known G1110 of God G2316 is G2076 manifest G5318 in G1722 them; G846 for G1063 God G2316 hath shewed G5319 it unto them. G846
20 For G1063 the invisible things G517 of him G846 from G575 the creation G2937 of the world G2889 are clearly seen, G2529 being understood G3539 by the things that are made, G4161 even G5037 his G846 eternal G126 power G1411 and G2532 Godhead; G2305 so G1519 that they G846 are G1511 without excuse: G379
21 Because G1360 that, when they knew G1097 God, G2316 they glorified G1392 him not G3756 as G5613 God, G2316 neither G2228 were thankful; G2168 but G235 became vain G3154 in G1722 their G846 imaginations, G1261 and G2532 their G846 foolish G801 heart G2588 was darkened. G4654
22 Professing themselves G5335 to be G1511 wise, G4680 they became fools, G3471
23 And G2532 changed G236 the glory G1391 of the uncorruptible G862 God G2316 into G1722 an image G1504 made like G3667 to corruptible G5349 man, G444 and G2532 to birds, G4071 and G2532 fourfooted beasts, G5074 and G2532 creeping things. G2062
24 Wherefore G1352 God G2316 also G2532 gave G3860 them G846 up G3860 to G1519 uncleanness G167 through G1722 the lusts G1939 of their own G846 hearts, G2588 to dishonour G818 their own G846 bodies G4983 between G1722 themselves: G1438
25 Who G3748 changed G3337 the truth G225 of God G2316 into G1722 a lie, G5579 and G2532 worshipped G4573 and G2532 served G3000 the creature G2937 more than G3844 the Creator, G2936 who G3739 is G2076 blessed G2128 for G1519 ever. G165 Amen. G281
26 For G1223 this G5124 cause God G2316 gave G3860 them G846 up G3860 unto G1519 vile G819 affections: G3806 for G1063 even G5037 their G846 women G2338 did change G3337 the natural G5446 use G5540 into G1519 that which is against G3844 nature: G5449
27 And G5037 likewise G3668 also G2532 the men, G730 leaving G863 the natural G5446 use G5540 of the woman, G2338 burned G1572 in G1722 their G846 lust G3715 one toward another; G1519 G240 men G730 with G1722 men G730 working G2716 that which is unseemly, G808 and G2532 receiving G618 in G1722 themselves G1438 that recompence G489 of their G846 error G4106 which G3739 was meet. G1163
28 And G2532 even as G2531 they did G1381 not G3756 like G1381 to retain G2192 God G2316 in G1722 their knowledge, G1922 God G2316 gave G3860 them G846 over G3860 to G1519 a reprobate G96 mind, G3563 to do G4160 those things which are G2520 not G3361 convenient; G2520
29 Being filled with G4137 all G3956 unrighteousness, G93 fornication, G4202 wickedness, G4189 covetousness, G4124 maliciousness; G2549 full G3324 of envy, G5355 murder, G5408 debate, G2054 deceit, G1388 malignity; G2550 whisperers, G5588
30 Backbiters, G2637 haters of God, G2319 despiteful, G5197 proud, G5244 boasters, G213 inventors G2182 of evil things, G2556 disobedient G545 to parents, G1118
31 Without understanding, G801 covenantbreakers, G802 without natural affection, G794 implacable, G786 unmerciful: G415
32 Who G3748 knowing G1921 the judgment G1345 of God, G2316 that G3754 they which commit G4238 such things G5108 are G1526 worthy G514 of death, G2288 not G3756 only G3440 do G4160 the same, G846 but G235 G2532 have pleasure G4909 in them that do G4238 them.
1 Paul, a servant of Jesus Christ, called `to be' an apostle, separated unto the gospel of God,
2 which he promised afore through his prophets in the holy scriptures,
3 concerning his Son, who was born of the seed of David according to the flesh,
4 who was declared `to be' the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; `even' Jesus Christ our Lord,
5 through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name's sake;
6 among whom are ye also called `to be' Jesus Christ's:
7 To all that are in Rome, beloved of God, called `to be' saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
8 First, I thank my God through Jesus Christ for you all, that your faith is proclaimed throughout the whole world.
9 For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, always in my prayers
10 making request, if by any means now at length I may be prospered by the will of God to come unto you.
11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
12 that is, that I with you may be comforted in you, each of us by the other's faith, both yours and mine.
13 And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles.
14 I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish.
15 So, as much as in me is, I am ready to preach the gospel to you also that are in Rome.
16 For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
17 For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness;
19 because that which is known of God is manifest in them; for God manifested it unto them.
20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, `even' his everlasting power and divinity; that they may be without excuse:
21 because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened.
22 Professing themselves to be wise, they became fools,
23 and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things.
24 Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves:
25 for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.
26 For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature:
27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due.
28 And even as they refused to have God in `their' knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting;
29 being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers,
30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents,
31 without understanding, covenant-breakers, without natural affection, unmerciful:
32 who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them.
1 Paul, a servant of Jesus Christ, a called apostle, having been separated to the good news of God --
2 which He announced before through His prophets in holy writings --
3 concerning His Son, (who is come of the seed of David according to the flesh,
4 who is marked out Son of God in power, according to the Spirit of sanctification, by the rising again from the dead,) Jesus Christ our Lord;
5 through whom we did receive grace and apostleship, for obedience of faith among all the nations, in behalf of his name;
6 among whom are also ye, the called of Jesus Christ;
7 to all who are in Rome, beloved of God, called saints; Grace to you, and peace, from God our Father, and `from' the Lord Jesus Christ!
8 first, indeed, I thank my God through Jesus Christ for you all, that your faith is proclaimed in the whole world;
9 for God is my witness, whom I serve in my spirit in the good news of His Son, how unceasingly I make mention of you,
10 always in my prayers beseeching, if by any means now at length I shall have a prosperous journey, by the will of God, to come unto you,
11 for I long to see you, that I may impart to you some spiritual gift, that ye may be established;
12 and that is, that I may be comforted together among you, through the faith in one another, both yours and mine.
13 And I do not wish you to be ignorant, brethren, that many times I did purpose to come unto you -- and was hindered till the present time -- that some fruit I might have also among you, even as also among the other nations.
14 Both to Greeks and to foreigners, both to wise and to thoughtless, I am a debtor,
15 so, as much as in me is, I am ready also to you who `are' in Rome to proclaim good news,
16 for I am not ashamed of the good news of the Christ, for it is the power of God to salvation to every one who is believing, both to Jew first, and to Greek.
17 For the righteousness of God in it is revealed from faith to faith, according as it hath been written, `And the righteous one by faith shall live,'
18 for revealed is the wrath of God from heaven upon all impiety and unrighteousness of men, holding down the truth in unrighteousness.
19 Because that which is known of God is manifest among them, for God did manifest `it' to them,
20 for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead -- to their being inexcusable;
21 because, having known God they did not glorify `Him' as God, nor gave thanks, but were made vain in their reasonings, and their unintelligent heart was darkened,
22 professing to be wise, they were made fools,
23 and changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of fowls, and of quadrupeds, and of reptiles.
24 Wherefore also God did give them up, in the desires of their hearts, to uncleanness, to dishonour their bodies among themselves;
25 who did change the truth of God into a falsehood, and did honour and serve the creature rather than the Creator, who is blessed to the ages. Amen.
26 Because of this did God give them up to dishonourable affections, for even their females did change the natural use into that against nature;
27 and in like manner also the males having left the natural use of the female, did burn in their longing toward one another; males with males working shame, and the recompense of their error that was fit, in themselves receiving.
28 And, according as they did not approve of having God in knowledge, God gave them up to a disapproved mind, to do the things not seemly;
29 having been filled with all unrighteousness, whoredom, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions; whisperers,
30 evil-speakers, God-haters, insulting, proud, boasters, inventors of evil things, disobedient to parents,
31 unintelligent, faithless, without natural affection, implacable, unmerciful;
32 who the righteous judgment of God having known -- that those practising such things are worthy of death -- not only do them, but also have delight with those practising them.
1 Paul, bondman of Jesus Christ, [a] called apostle, separated to God's glad tidings,
2 (which he had before promised by his prophets in holy writings,)
3 concerning his Son (come of David's seed according to flesh,
4 marked out Son of God in power, according to [the] Spirit of holiness, by resurrection of [the] dead) Jesus Christ our Lord;
5 by whom we have received grace and apostleship in behalf of his name, for obedience of faith among all the nations,
6 among whom are *ye* also [the] called of Jesus Christ:
7 to all that are in Rome, beloved of God, called saints: Grace to you and peace from God our Father and [our] Lord Jesus Christ.
8 First, I thank my God through Jesus Christ for you all, that your faith is proclaimed in the whole world.
9 For God is my witness, whom I serve in my spirit in the glad tidings of his Son, how unceasingly I make mention of you,
10 always beseeching at my prayers, if any way now at least I may be prospered by the will of God to come to you.
11 For I greatly desire to see you, that I may impart to you some spiritual gift to establish you;
12 that is, to have mutual comfort among you, each by the faith [which is] in the other, both yours and mine.
13 But I do not wish you to be ignorant, brethren, that I often proposed to come to you, (and have been hindered until the present time,) that I might have some fruit among you too, even as among the other nations also.
14 I am a debtor both to Greeks and barbarians, both to wise and unintelligent:
15 so, as far as depends on me, am I ready to announce the glad tidings to you also who [are] in Rome.
16 For I am not ashamed of the glad tidings; for it is God's power to salvation, to every one that believes, both to Jew first and to Greek:
17 for righteousness of God is revealed therein, on the principle of faith, to faith: according as it is written, But the just shall live by faith.
18 For there is revealed wrath of God from heaven upon all impiety, and unrighteousness of men holding the truth in unrighteousness.
19 Because what is known of God is manifest among them, for God has manifested [it] to them,
20 -- for from [the] world's creation the invisible things of him are perceived, being apprehended by the mind through the things that are made, both his eternal power and divinity, -- so as to render them inexcusable.
21 Because, knowing God, they glorified [him] not as God, neither were thankful; but fell into folly in their thoughts, and their heart without understanding was darkened:
22 professing themselves to be wise, they became fools,
23 and changed the glory of the incorruptible God into [the] likeness of an image of corruptible man and of birds and quadrupeds and reptiles.
24 Wherefore God gave them up [also] in the lusts of their hearts to uncleanness, to dishonour their bodies between themselves:
25 who changed the truth of God into falsehood, and honoured and served the creature more than him who had created [it], who is blessed for ever. Amen.
26 For this reason God gave them up to vile lusts; for both their females changed the natural use into that contrary to nature;
27 and in like manner the males also, leaving the natural use of the female, were inflamed in their lust towards one another; males with males working shame, and receiving in themselves the recompense of their error which was fit.
28 And according as they did not think good to have God in [their] knowledge, God gave them up to a reprobate mind to practise unseemly things;
29 being filled with all unrighteousness, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions; whisperers,
30 back-biters, hateful to God, insolent, proud, boasters, inventors of evil things, disobedient to parents,
31 void of understanding, faithless, without natural affection, unmerciful;
32 who knowing the righteous judgment of God, that they who do such things are worthy of death, not only practise them, but have fellow delight in those who do [them].
1 Paul, a servant of Jesus Christ, called to be an apostle, set apart for the Gospel of God,
2 which he promised before through his prophets in the holy Scriptures,
3 concerning his Son, who was born of the seed of David according to the flesh,
4 who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
5 through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake;
6 among whom you are also called to belong to Jesus Christ;
7 to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
8 First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world.
9 For God is my witness, whom I serve in my spirit in the Gospel of his Son, how unceasingly I make mention of you always in my prayers,
10 requesting, if by any means now at last I may be prospered by the will of God to come to you.
11 For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established;
12 that is, that I with you may be encouraged in you, each of us by the other's faith, both yours and mine.
13 Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles.
14 I am debtor both to Greeks and to foreigners, both to the wise and to the foolish.
15 So, as much as is in me, I am eager to preach the Gospel to you also who are in Rome.
16 For I am not ashamed of the Gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.
17 For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith."
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,
19 because that which is known of God is revealed in them, for God revealed it to them.
20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.
21 Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened.
22 Professing themselves to be wise, they became fools,
23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things.
24 Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves,
25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
26 For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature.
27 Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error.
28 Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting;
29 being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers,
30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents,
31 without understanding, covenant-breakers, without natural affection, unforgiving, unmerciful;
32 who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.
1 Paul, a servant of Jesus Christ, an Apostle by the selection of God, given authority as a preacher of the good news,
2 Of which God had given word before by his prophets in the holy Writings,
3 About his Son who, in the flesh, came from the family of David,
4 But was marked out as Son of God in power by the Holy Spirit through the coming to life again of the dead; Jesus Christ our Lord,
5 Through whom grace has been given to us, sending us out to make disciples to the faith among all nations, for his name:
6 Among whom you in the same way have been marked out to be disciples of Jesus Christ:
7 To all those who are in Rome, loved by God, marked out as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
8 First of all, I give praise to my God through Jesus Christ for you all, because news of your faith has gone into all the world.
9 For God is my witness, whose servant I am in spirit in the good news of his Son, that you are at all times in my memory and in my prayers,
10 And that I am ever making prayers that God will give me a good journey to you.
11 For I have a strong desire to see you, and to give you some grace of the spirit, so that you may be made strong;
12 That is to say, that all of us may be comforted together by the faith which is in you and in me.
13 You may be certain, my brothers, that it has frequently been in my mind to come to you (but till now I was kept from it), so that I might have some fruit from you in the same way as I have had it from the other nations.
14 I have a debt to Greeks and to the nations outside; to the wise and to those who have no learning.
15 For which reason I have the desire, as far as I am able, to give the knowledge of the good news to you who are in Rome.
16 For I have no feeling of shame about the good news, because it is the power of God giving salvation to everyone who has faith, to the Jew first, and then to the Greek.
17 For in it there is the revelation of the righteousness of God from faith to faith: as it is said in the holy Writings, The man who does righteousness will be living by his faith.
18 For there is a revelation of the wrath of God from heaven against all the wrongdoing and evil thoughts of men who keep down what is true by wrongdoing;
19 Because the knowledge of God may be seen in them, God having made it clear to them.
20 For from the first making of the world, those things of God which the eye is unable to see, that is, his eternal power and existence, are fully made clear, he having given the knowledge of them through the things which he has made, so that men have no reason for wrongdoing:
21 Because, having the knowledge of God, they did not give glory to God as God, and did not give praise, but their minds were full of foolish things, and their hearts, being without sense, were made dark.
22 Seeming to be wise, they were in fact foolish,
23 And by them the glory of the eternal God was changed and made into the image of man who is not eternal, and of birds and beasts and things which go on the earth.
24 For this reason God gave them up to the evil desires of their hearts, working shame in their bodies with one another:
25 Because by them the true word of God was changed into that which is false, and they gave worship and honour to the thing which is made, and not to him who made it, to whom be blessing for ever. So be it.
26 For this reason God gave them up to evil passions, and their women were changing the natural use into one which is unnatural:
27 And in the same way the men gave up the natural use of the woman and were burning in their desire for one another, men doing shame with men, and getting in their bodies the right reward of their evil-doing.
28 And because they had not the mind to keep God in their knowledge, God gave them up to an evil mind, to do those things which are not right;
29 Being full of all wrongdoing, evil, desire for the goods of others, hate, envy, putting to death, fighting, deceit, cruel ways, evil talk, and false statements about others;
30 Hated by God, full of pride, without respect, full of loud talk, given to evil inventions, not honouring father or mother,
31 Without knowledge, not true to their undertakings, unkind, having no mercy:
32 Who, though they have knowledge of the law of God, that the fate of those who do these things is death, not only go on doing these things themselves, but give approval to those who do them.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Romans 1
Commentary on Romans 1 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 1
Ro 1:1-17. Introduction.
1. Paul—(See on Ac 13:9).
a servant of Jesus Christ—The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (1Co 7:21-23), as in the Old Testament to all the people of God (Isa 66:14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (Jos 1:1; Ps 18:1, title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and Php 1:1; Jas 1:1; 2Pe 1:1; Jude 1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on Ro 1:7; Joh 5:22, 23).
called to be an apostle—when first he "saw the Lord"; the indispensable qualification for apostleship. (See on Ac 9:5; Ac 22:14; 1Co 9:1).
separated unto the—preaching of the
gospel—neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" (Ac 13:2), nor so early as when "separated from his mother's womb" (see on Ga 1:15). He was called at one and the same time to the faith and the apostleship of Christ (Ac 26:16-18).
of God—that is, the Gospel of which God is the glorious Author. (So Ro 15:16; 1Th 2:2, 8, 9; 1Pe 4:17).
2. Which he had promised afore … in the holy scriptures—Though the Roman Church was Gentile by nation (see on Ro 1:13), yet as it consisted mostly of proselytes to the Jewish faith (see on Introduction to this Epistle), they are here reminded that in embracing Christ they had not cast off, but only the more profoundly yielded themselves to, Moses and the prophets (Ac 13:32, 33).
3, 4. Concerning his Son Jesus Christ our Lord—the grand burden of this "Gospel of God."
made of the seed of David—as, according to "the holy scriptures," He behooved to be. (See on Mt 1:1).
according to the flesh—that is, in His human nature (compare Ro 9:5; Joh 1:14); implying, of course, that He had another nature, of which the apostle immediately proceeds to speak.
4. And declared—literally, "marked off," "defined," "determined," that is, "shown," or "proved."
to be the Son of God—Observe how studiously the language changes here. He "was MADE [says the apostle] of the seed of David, according to the flesh" (Ro 1:3); but He was not made, He was only "declared [or proved] to BE the Son of God." So Joh 1:1, 14, "In the beginning WAS the Word … and the Word was MADE flesh"; and Isa 9:6, "Unto us a Child is BORN, unto us a Son is GIVEN." Thus the Sonship of Christ is in no proper sense a born relationship to the Father, as some, otherwise sound divines, conceive of it. By His birth in the flesh, that Sonship, which was essential and uncreated, merely effloresced into palpable manifestation. (See on Lu 1:35; Ac 13:32, 33).
with power—This may either be connected with "declared," and then the meaning will be "powerfully declared" [Luther, Beza, Bengel, Fritzsche, Alford, &c.]; or (as in our version, and as we think rightly) with "the Son of God," and then the sense is, "declared to be the Son of God" in possession of that "power" which belonged to Him as the only-begotten of the Father, no longer shrouded as in the days of His flesh, but "by His resurrection from the dead" gloriously displayed and henceforth to be for ever exerted in this nature of ours [Vulgate, Calvin, Hodge, Philippi, Mehring, &c.].
according to the spirit of holiness—If "according to the flesh" means here, "in His human nature," this uncommon expression must mean "in His other nature," which we have seen to be that "of the Son of God"—an eternal, uncreated nature. This is here styled the "spirit," as an impalpable and immaterial nature (Joh 4:24), and "the spirit of holiness," probably in absolute contrast with that "likeness, of sinful flesh" which He assumed. One is apt to wonder that if this be the meaning, it was not expressed more simply. But if the apostle had said "He was declared to be the Son of God according to the Holy Spirit," the reader would have thought he meant "the Holy Ghost"; and it seems to have been just to avoid this misapprehension that he used the rare expression, "the spirit of holiness."
5. By whom—as the ordained channel.
we have received grace—the whole "grace that bringeth salvation" (Tit 2:11).
and apostleship—for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one—"the grace of apostleship").
for obedience to the faith—rather, "for the obedience of faith"—that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience.
for his name—that He might be glorified.
6. Among whom are ye also—that is, along with others; for the apostle ascribes nothing special to the Church of Rome (compare 1Co 14:36) [Bengel].
the called—(See on Ro 8:30).
of Christ Jesus—that is, either called "by Him" (Joh 5:25), or the called "belonging to Him"; "Christ's called ones." Perhaps this latter sense is best supported, but one hardly knows which to prefer.
7. beloved of God—(Compare De 33:12; Col 3:12).
Grace, &c.—(See on Joh 1:14).
and peace—the peace which Christ made through the blood of His cross (Col 1:20), and which reflects into the believing bosom "the peace of God which passeth all understanding" (Php 4:7).
from God our Father, and the Lord Jesus Christ—"Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ with the eternal God, which run through the whole language of Scripture, and the derivation of purely divine influences from Him also. The name of no man can be placed by the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him; for men are commanded to honor Him even as they honor the Father (Joh 5:23)" [Olshausen].
8. your faith is spoken of throughout the whole world—This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men.
9. For God … whom I serve—the word denotes religious service.
with my spirit—from my inmost soul.
in the gospel of his Son—to which Paul's whole religious life and official activity were consecrated.
is my witness, that without ceasing I make mention of you always in my prayers—so for the Ephesians (Eph 1:15, 16); so for the Philippians (Php 1:3, 4); so for the Colossians (Col 1:3, 4); so for the Thessalonians (1Th 1:2, 3). What catholic love, what all-absorbing spirituality, what impassioned devotion to the glory of Christ among men!
10. Making request, if by any means now at length I may have a prosperous journey by the will of God, to come to you—Though long anxious to visit the capital, he met with a number of providential hindrances (Ro 1:13; Ro 15:22; and see on Ac 19:21; Ac 23:11; Ac 28:15); insomuch that nearly a quarter of a century elapsed, after his conversion, ere his desire was accomplished, and that only as "a prisoner of Jesus Christ." Thus taught that his whole future was in the hands of God, he makes it his continual prayer that at length the obstacles to a happy and prosperous meeting might be removed.
11, 12. For I long to see you, that I may impart to you some spiritual gift—not any supernatural gift, as the next clause shows, and compare 1Co 1:7.
to the end that ye may be established.
12. That is, that I may be comforted together with you by the mutual faith both of you and me—"Not wishing to "lord it over their faith," but rather to be a "helper of their joy," the apostle corrects his former expressions: my desire is to instruct you and do you good, that is, for us to instruct and do one another good: in giving I shall also receive" [Jowett]. "Nor is he insincere in so speaking, for there is none so poor in the Church of Christ who may not impart to us something of value: it is only our malignity and pride that hinder us from gathering such fruit from every quarter" [Calvin]. How "widely different is the apostolic style from that of the court of Papal Rome!" [Bengel].
13. oftentimes I purposed to come unto you, but was let—hindered.
hitherto—chiefly by his desire to go first to places where Christ was not known (Ro 15:20-24).
that I might have some fruit—of my ministry
among you also, even as among other Gentiles—The Gentile origin of the Church at Rome is here so explicitly stated, that those who conclude, merely from the Jewish strain of the argument, that they must have been mostly Israelites, decide in opposition to the apostle himself. (But see on Introduction to this Epistle.)
14, 15. I am debtor both to the Greeks—cultivated
and to the Barbarians—rude.
15. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also—He feels himself under an all-subduing obligation to carry the gospel to all classes of mankind, as adapted to and ordained equally for all (1Co 9:16).
16. For I am not ashamed of the gospel—(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (1Co 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame."
for it is the power of God unto salvation to every one that believeth—Here and in Ro 1:17 the apostle announces the great theme of his ensuing argument; Salvation, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, God's own power to save every soul that embraces it, Greek and Barbarian, wise and unwise alike.
17. For therein is the righteousness of God revealed—that is (as the whole argument of the Epistle shows), God's justifying righteousness.
from faith to faith—a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, Melville, Meyer, Stuart, Bloomfield, &c.).
as it is written—(Hab 2:4).
The just shall live by faith—This golden maxim of the Old Testament is thrice quoted in the New Testament—here; Ga 3:11; Heb 10:38—showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method.
On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! (2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh—the Son of God now in resurrection—power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men (Ro 1:8), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (Ro 1:7). (4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift—for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (Ro 1:8). (5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.
Ro 1:18. Why This Divinely Provided Righteousness Is Needed by All Men.
18. For the wrath of God—His holy displeasure and righteous vengeance against sin.
is revealed from heaven—in the consciences of men, and attested by innumerable outward evidences of a moral government.
against all ungodliness—that is, their whole irreligiousness, or their living without any conscious reference to God, and proper feelings towards Him.
and unrighteousness of men—that is, all their deviations from moral rectitude in heart, speech, and behavior. (So these terms must be distinguished when used together, though, when standing alone, either of them includes the other).
Ro 1:18-32. This Wrath of God, Revealed against All Iniquity, Overhangs the Whole Heathen World.
18. who hold—rather, "hold down," "hinder," or "keep back."
the truth in unrighteousness—The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; thus gently sliding into his argument. But before enumerating their actual iniquities, he goes back to the origin of them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of conscience is first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare Mt 6:22, 23; Eph 4:17, 18).
19. Because that which may be—rather, "which is."
known of God is manifest in them; for God hath showed it unto them—The sense of this pregnant statement the apostle proceeds to unfold in Ro 1:20.
20. For the invisible things of him from—or "since"
the creation of the world are clearly seen—the mind brightly beholding what the eye cannot discern.
being understood by the things that are made—Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Ro 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Ro 1:20). And thus are the inner and the outer revelation of God the complement of each other, making up between them one universal and immovable conviction that God is. (With this striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism).
even his eternal power and Godhead—both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead.
so that they are without excuse—all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit.
21. Because that, when they knew God—that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described.
they glorified him not as God, neither were thankful—neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded.
but became vain—(compare Jer 2:5).
in their imaginations—thoughts, notions, speculations, regarding God; compare Mt 15:19; Lu 2:35; 1Co 3:20, Greek.
and their foolish—"senseless," "stupid."
heart—that is, their whole inner man.
was darkened—How instructively is the downward progress of the human soul here traced!
22, 23. Professing themselves—"boasting," or "pretending to be"
wise, they became fools—"It is the invariable property of error in morals and religion, that men take credit to themselves for it and extol it as wisdom. So the heathen" (1Co 1:21) [Tholuck].
23. And changed—or "exchanged."
the glory of the uncorruptible God into—or "for"
an image … like to corruptible man—The allusion here is doubtless to the Greek worship, and the apostle may have had in his mind those exquisite chisellings of the human form which lay so profusely beneath and around him as he stood on Mars' Hill; and "beheld their devotions." (See on Ac 17:29). But as if that had not been a deep enough degradation of the living God, there was found "a lower deep" still.
and to birds, and four-footed beasts, and to creeping things—referring now to the Egyptian and Oriental worship. In the face of these plain declarations of the descent of man's religious belief from loftier to ever lower and more debasing conceptions of the Supreme Being, there are expositors of this very Epistle (as Reiche and Jowett), who, believing neither in any fall from primeval innocence, nor in the noble traces of that innocence which lingered even after the fall and were only by degrees obliterated by wilful violence to the dictates of conscience, maintain that man's religious history has been all along a struggle to rise, from the lowest forms of nature worship, suited to the childhood of our race, into that which is more rational and spiritual.
24. Wherefore God also—in righteous retribution.
gave them up—This divine abandonment of men is here strikingly traced in three successive stages, at each of which the same word is used (Ro 1:24, 26; and Ro 1:28, where the word is rendered "gave over"). "As they deserted God, God in turn deserted them; not giving them divine (that is, supernatural) laws, and suffering them to corrupt those which were human; not sending them prophets, and allowing the philosophers to run into absurdities. He let them do what they pleased, even what was in the last degree vile, that those who had not honored God, might dishonor themselves" [Grotius].
25. Who changed the truth of God into a lie—that is, the truth concerning God into idol falsehood.
and worshipped and served the creature more than the Creator—Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had!
who is blessed for ever! Amen—By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God.
26, 27. For this cause God gave them up—(See on Ro 1:24).
for even their women—that sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, not only becomes more shameless than the other sex, but lives henceforth only to drag the other sex down to its level.
did change, &c.—The practices here referred to, though too abundantly attested by classic authors, cannot be further illustrated, without trenching on things which "ought not to be named among us as become the saints." But observe how vice is here seen consuming and exhausting itself. When the passions, scourged by violent and continued indulgence in natural vices, became impotent to yield the craved enjoyment, resort was had to artificial stimulants by the practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom affectingly shows; and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as for the Romans, Tacitus, speaking of the emperor Tiberius, tells us that new words had then to be coined to express the newly invented stimulants to jaded passion. No wonder that, thus sick and dying as was this poor humanity of ours under the highest earthly culture, its many-voiced cry for the balm in Gilead, and the Physician there, "Come over and help us," pierced the hearts of the missionaries of the Cross, and made them "not ashamed of the Gospel of Christ!"
27. and receiving in themselves that recompense of their error which was meet—alluding to the many physical and moral ways in which, under the righteous government of God, vice was made self-avenging.
28-31. gave them over—or "up" (see on Ro 1:24).
to do those things which are not convenient—in the old sense of that word, that is, "not becoming," "indecorous," "shameful."
30. haters of God—The word usually signifies "God-hated," which some here prefer, in the sense of "abhorred of the Lord"; expressing the detestableness of their character in His sight (compare Pr 22:14; Ps 73:20). But the active sense of the word, adopted in our version and by the majority of expositors, though rarer, agrees perhaps better with the context.
32. Who knowing—from the voice of conscience, Ro 2:14, 15
the judgment of God—the stern law of divine procedure.
that they which commit such things are worthy of death—here used in its widest known sense, as the uttermost of divine vengeance against sin: see Ac 28:4.
not only do the same—which they might do under the pressure of temptation and in the heat of passion.
but have pleasure in them that do them—deliberately set their seal to such actions by encouraging and applauding the doing of them in others. This is the climax of our apostle's charges against the heathen; and certainly, if the things are in themselves as black as possible, this settled and unblushing satisfaction at the practice of them, apart from all the blinding effects of present passion, must be regarded as the darkest feature of human depravity.
On this section, Note (1) "The wrath of God" against sin has all the dread reality of a "revelation from heaven" sounding in the consciences of men, in the self-inflicted miseries of the wicked, and in the vengeance which God's moral government, sooner or later, takes upon all who outrage it; so this "wrath of God" is not confined to high-handed crimes, or the grosser manifestations of human depravity, but is "revealed" against all violations of divine law of whatever nature—"against all ungodliness" as well as "unrighteousness of men," against all disregard of God in the conduct of life as well as against all deviations from moral rectitude; and therefore, since no child of Adam can plead guiltless either of "ungodliness" or of "unrighteousness," to a greater or less extent, it follows that every human being is involved in the awful sweep of "the wrath of God" (Ro 1:18). The apostle places this terrible truth in the forefront of his argument on justification by faith, that upon the basis of universal condemnation he might rear the edifice of a free, world-wide salvation; nor can the Gospel be scripturally preached or embraced, save as the good news of salvation to those that are all equally "lost." (2) We must not magnify the supernatural revelation which God has been pleased to make of Himself, through Abraham's family to the human race, at the expense of that older, and, in itself, lustrous revelation which He has made to the whole family of man through the medium of their own nature and the creation around them. Without the latter, the former would have been impossible, and those who have not been favored with the former will be without excuse, if they are deaf to the voice and blind to the glory of the latter (Ro 1:19, 20). (3) Wilful resistance of light has a retributive tendency to blunt the moral perceptions and weaken the capacity to apprehend and approve of truth and goodness; and thus is the soul prepared to surrender itself, to an indefinite extent, to error and sin (Ro 1:21, &c.). (4) Pride of wisdom, as it is a convincing evidence of the want of it, so it makes the attainment of it impossible (Ro 1:22; and compare Mt 11:25; 1Co 3:18-20). (5) As idolatry, even in its most plausible forms, is the fruit of unworthy views of the Godhead, so its natural effect is to vitiate and debase still further the religious conceptions; nor is there any depth of degradation too low and too revolting for men's ideas of the Godhead to sink to, if only their natural temperament and the circumstances they are placed in be favorable to their unrestrained development (Ro 1:23, 25). The apostle had Greece and Egypt in his eye when he penned this description. But all the paganisms of the East at this day attest its accuracy, from the more elaborate idolatry of India and the simpler and more stupid idolatry of China down to the childish rudiments of nature worship prevalent among the savage tribes. Alas! Christendom itself furnishes a melancholy illustration of this truth; the constant use of material images in the Church of Rome and the materialistic and sensuous character of its entire service (to say nothing of the less offensive but more stupid service of the Greek Church,) debasing the religious ideas of millions of nominal Christians, and lowering the whole character and tone of Christianity as represented within their immense pale. (6) Moral corruption invariably follows religious debasement. The grossness of pagan idolatry is only equalled by the revolting character and frightful extent of the immoralities which it fostered and consecrated (Ro 1:24, 26, 27). And so strikingly is this to be seen in all its essential features in the East at this day, that (as Hodge says) the missionaries have frequently been accused by the natives of having forged the whole of the latter part of this chapter, as they could not believe that so accurate a description of themselves could have been written eighteen centuries ago. The kingdoms of Israel and Judah furnish a striking illustration of the inseparable connection between religion and morals. Israel corrupted and debased the worship of Jehovah, and the sins with which they were charged were mostly of the grosser kind—intemperance and sensuality: the people of Judah, remaining faithful to the pure worship, were for a long time charged mostly with formality and hypocrisy; and only as they fell into the idolatries of the heathen around them, did they sink into their vices. And may not a like distinction be observed between the two great divisions of Christendom, the Popish and the Protestant? To test this, we must not look to Popery, surrounded with, and more or less influenced by, the presence and power of Protestantism; nor to Protestantism under every sort of disadvantage, internal and external. But look at Romanism where it has unrestrained liberty to develop its true character, and see whether impurity does not there taint society to its core, pervading alike the highest and the lowest classes; and then look at Protestantism where it enjoys the same advantages, and see whether it be not marked by a comparatively high standard of social virtue. (7) To take pleasure in what is sinful and vicious for its own sake, and knowing it to be such, is the last and lowest stage of human recklessness (Ro 1:32). But (8) this knowledge can never be wholly extinguished in the breast of men. So long as reason remains to them, there is still a small voice in the worst of men, protesting, in the name of the Power that implanted it, "that they which do such things are worthy of death" (Ro 1:32).