ROMANS 1:19-32
We have seen that
the wrath of God is revealed on all
unrighteousness and glory (1:18). This section (1:19-31) now give what this
involves. The section opens with the word “Because”
which indicates the reason God is evident within them and to them. It connects
verse 18 with 1:19-31, which expand the reason for wrath’s revelation.
It seems that this
section can be divided into three
sections:
The
natural revelation of God (1:19-20.)
In
creation,
mankind was created in His image (Gen.
1:26-27).
The image is reflected in
mankind. Paul reflects this in the st
atement “
that
which may be known of God is manifest in
them” (1:19). It is an act of
internal
revelation. The word
manifest[1] means to bring to
light, to show, to reveal. The object of the manifestation is “
to or in them.” It preposition is
connected with the dative plural personal pronoun and could be translated, “
in them,” “
in their midst,” or “
among
them.”
[2] No
matter which translation is preferred, it is clear God
had revealed Himself so He can be known to all. Verse 19-20 has a
two-fold purpose:
[3] (1) To
justify the
truth of
suppressing the
truth. (2) To show men are without an excuse
regarding God’s wrath because of their sin.
The
thought here concerns the revealing of the creative God. “
God has shewed it unto them.” The
revelation involves the following features: [1] “
The invisible things of Him from the creation of the world are
clearly seen” (1:20). The heavens declare the glory of God. Murray
identifies the invisible as not received by the senses but apprehended in the mental
conception.
[4] However, the language is that of visibility (seen)
[5]
and mental apprehension (understood).
[6] Notice
this knowledge is in conjunction with the creation (“
being understood by the things that are
made”). The context indicates in creation both
external observation and apprehension. It shows
there is a creator and reflects God’s glory. The invisible things are God’s attitudes
of “
His eternal power and Godhead.” These attitubes explain there is a God, but not who
he is nor all of his work. Origen (Ad Romonos) first made
the distinction of what can be known about God and that which may not be known
and requires more revelation. Paul has in mind the essential qualities of the
power of God and His deity. The word[7]
for Godhead means divinity, devine majesty, or deity. These attitubes are general
but clear enough to show God’s deity. The results of this type of
revelation
are mankind being inexcusable.
The Rejection of God
by man (1:21-31). While God was evident to
mankind, they rejected the revelation of creation.
Johnson observes: “The section moves
from the declaration of Gentile sin (1:18-32) through Jewish sin
(2:1—3:8) to the climax of the apostolic diagnosis that "all the
world" is guilty, with every mouth stopped, speechless in the terror of
condemnation before a holy and righteous God (3:9-20).”[8]
This
section is divided into two
sections.
First, the stages of rejection (1:21-23).
These give the reason for the wrath of God
being
displayed. “
When they knew God.”
contorls the verses, designates they had the knowlege of God. They rejected God
despite this knowledge.
(1) “They gloried [him] not as God.”
(2) “neither were they thankful.”
(3) “became vain in their imaginations,”
(4)
“their foolish heart was darkened.”
(5) “Professing
themselves to be wise, they became fools,”
(6) “Changed the invisible things of Him into
image make like corruptible man, to birds, and four-footed beasts, and creeping
things.”
These are all the actions of
mankind, not God!
Mankind rejected God, in no the other way around. The cause was
sin and their blindness of heart. Thus, they “exhanged”
the glory of for an image. It is evident in every primitive culture that
existed. Most Jews could hardly identify with this because of the
superior attitude as God’s chosen. As false as that belief may be. Schreiner
observed: “They would not smile on the sins of others but condemn them, whereas
the evil of the Gentiles
was outside the
covenant of the one true God.”
[9] However, such an exchange
is spoken of the Jews in the Old Testament
(Psa. 105:20 LXX; Ex. 32; Jer. 2:11). They are not exempt from the process or
the condemnation.
Second,
is the reaction of God (1:24-31). Paul’s argument was to
mankind was intended was to sonship God’s power
and divinity
. However, they descended to
worship idols made of gold, silver, or stone. It denotes
mankind’s rebellion. “
Wherefore,”
[10] in
this case denotes its resulting action of God. Cranfield says the word
indicates the response to the perverseness described 22-23.
[11] The
action of God is described three
times as
“
giving them up or over” to certain
things (1:24, 26, 28). The phrase
describes
the wrath of God in its primary stages. Thus, there are three statements of
divine punishment of God for their rejection and rebellion.
God
gave them over to three things: [1] Physically he came
them over “to uncleanness
through the lust of their own hearts.” It speaks of God abandoning them to
their lifestyle. Wrath is not God seeking revenge! Instead, it is a withdrawn
from these people to go and do their destructive way of life. Paul classifies
this lifestyle as “uncleanness” which
generated from the “lust of their own
heart.” Uncleannesss is the evil desires of the heart being carried out in
their ego, personality, and will.[12]
John Robinson is quoted as saying, “He leaves pagan society to stew in its own
juices.”[13] God’s
wrath is His withdrawn because of their idolatry (1:25)
[2] Emotionally, God “
gave them up unto vile affections.” (1:26). The word “vile”
[14] means
primary dishonor. These affections turn to that which is unnatural, distorted,
and perverted. The conjunction “even” expands on vile affections. It also clarifies
the sexual impurity of verse 24. Paul’s argument is against homosexuality which
involves females and males (1:26-27). Why does Paul draw attention to this sin?
The reasons are: [1] It is a sin that was prominent in the Roman world. [2] It
was built in many of the temples and religious
systems. [3] It
was justified as normal.
[4] It
was deplored by the Old Testament
(cf. Lev. 10:13; 20:22). [5] The justice of God: “
receiving in themselves that recompense of their error which was meet”
(1:28). Here we see that law of the harvest is in effect, what we sow we reap.
[3] God gave them up intellectually “
to a reprobate mind.” Denney says this
is a “mind which cannot stand trial.”
[15] The
cause for such a mind is because they
“did
not like to retain God in their knowledge.” God is light, were there is no
God there is only darkness.
The emphasis
of the text is on man and their rebellion against the knowledge of God.
The reprobate mind controls the
person. The word reprobate
originally
uses in mining and is primarily used
for
metals that would not pass the test, thus not approved. The reprobate mind is a
mind that will not pass the test of God’s justice. Such a mind leads to vice;
thus, Paul list these vices:
(1) Filled
with unrighteousness.
(2) Fornication.
(3) Wickedness.
(4) Covetousness.
(5) Maliciousness.
(6) Full
of envy.
(7) Debate.
(8) Deceit.
(9) Malignity.
(10)
Whisperers.
(11)
Backbiters
(12)
Haters of
God.
(13)
Despiteful.
(14)
Proud.
(15)
Inventors
of evil things.
(16)
Without understanding.
(17)
Covenant breakers.
(18)
Without natural affection.
(19)
Implacable.
(20)
Unmerciful.
The Summary of Results of Sin
(1:32). By their actions, Paul is declaring that apart from Jesus
Christ, Gentiles and Jews remain unrighteous sinners. Therefore, summarize it
all in three great truths.
[1] “
Knowing the judgment of God.”
It is the natural knowledge man has within them.
It is not
supernatural knowledge. Moo
points out that the absence of law is not without significance in this passage.
[16] Paul
is not dealing with those under the law. The judgment of God is still upon them.
[2] They know the consequence
that they deserve judgment and death. The
continual consequence of the fall of humanity
onward (cf. Gen. 3).
[3] Yet, knowing these truths man persists on going his own way. They
take “pleasure in them that do them.” Sadly, this is the universal history of
humanity. It can only be changed by faith
and grace of Christ (Eph. 2
[1] ///////////////////////////////////////////////////efanerwsen
[verb;
aorist active indicative], pain, clear, or manifest.
[2] Richard N.
Longenecker, NIGTC: THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 2016],
206.
[3] Douglas J. Moo,
NICNT; THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 1996], 103.
[4] John Murray,
NICNT; THE EPISLE TO THE ROMANS, [Grand Rapids, Eerdmans, 1975], 38.
[5] Kaqopatai meaning to look, to perceive, discern.
[6] Nooumena to perceive, observe, to be attevtive.
[7] qeiotnV. Meaning dvine nature, deity.
[8] S. Lewis Johnson, “God Gave them Up,” BIOLIOTHECIA
SARA, April 1972, 125.
[9] Thomas R.
Schreiner, BECNT: ROMANS [Grand Rapids, Baker,1998], 81.
[10] Dia,
[conjunction]
meaning wherefore, on the account of, therefore. In this context it denotes
reason bases of what was said.
[11] C.E.B
Cranfield, ICC: ROMANS, [Edinbugh, T& T Cark 1980]. 120.
[12] R.C.H. Lenski,
ROMANS, 108.
[13] Richard N.
Longenecker, NIGTC: ROMANS, 216.
[14] atimiaV, [genitive],
meaning dishonor; shame; vile; or infamy.
[15] James Denney, EGT: ROMANS, [Grand Rapids,
Eerdmans, reprint 1983], 594.
[16] Douglas J. Moo, NICNT: ROMANS, 121.
