Lectionary Bible Studies and Sermons


Romans

God's wrath toward humanity. 1:18-25

[Seed logo] Introduction
      From 1:18 to 2:11 Paul tells us that humanity, in its totality, stands under the condemnation of God. There is no righteous person before God. Everyone is under the power of sin and consequently without any righteousness of their own, whether they are godless, or godly, functioning outside God's law, or functioning under God's. No person is righteous, for no person has kept God's law perfectly. Paul is not actually out to debase human society. He is making a theological statement about the standing of humanity before God. In our particular passage for study, Paul sets out to show that all humanity are rebels before God and are thus without personal righteousness. It is because of this situation that no person can stand approved before God on the basis of their own self-righteousness. When our behaviour is considered in the light of God's revelation, it is found wanting. There is no righteousness in us; we stand condemned.

The passage
      v18-20. All humanity rightly stand under the judgement of God, for although we possess an adequate revelation of God (of his eternal power and deity, ie., his invisible nature and attributes), we still suppress the truth about him. The world does not honour God, nor give him thanks, nor give due recognition to the Divine. As to the degree of knowledge possessed by those without Biblical revelation, Hodge says "the knowledge of God does not mean simply a knowledge that there is a God, but as appears from what follows, a knowledge of his nature and attributes, his eternal power and Godhead (v20), and his justice (v32)."
      v21-23. Although humanity has a sufficient knowledge of God from the glory of the creation, we have none-the-less turned from that revelation. This neglect has brought with it a dullness of mind with regard to spiritual things. So, instead of worshipping God, we worship elements of the creation. This idolatry is totally inexcusable. Paul is not suggesting that it was possible for humans to achieve a righteous standing in the sight of God on the basis of obedience to the natural law revealed in nature. All Paul is saying is that natural revelation has served to expose the real state of humanity. We are all bound by sin and therefore stand under the condemnation of God.BR>      v24-25. As is always the case, corruption leads to further corruption. Because humanity exchanged the truth about God for a lie, God gave us over to our evil ways. Hodge puts it this way, "God often punishes sin by abandoning the sinner to the commission of others. This judicial abandonment is consistent with the holiness of God and the free agency of man. God does not impel or entice to evil; he ceases to restrain. He says of the sinner, 'Let him alone'".

Natural revelation
      Paul in this passage makes an amazing statement about God's revelation of himself in nature. Although he is "invisible", God's eternal power and divinity "are clearly seen" in nature. An artist is not their painting, but they can be known through their painting. An observer of nature can be objectively aware of God in creation. We experience in nature his wisdom, power and generosity. So, not only is it possible to attain a knowledge of God's existence from nature, but we can discern his nature and attributes.
      Paul later adds, in 1:32, that God's revelation in nature enables an understanding of "God's righteous decrees". Humans know, either from within themselves, human society, or the natural environment, something of right and wrong. So, even God's justice can be discerned in nature. cf. Act.14:16-17, 17:22-31.
      None of this knowledge can be used to reach God. The revelation of nature serves only to reveal the existence of God, while at the same time expose our distance from God. Nature proclaims that there is a righteous God, but that "there is no one righteous, not even one," before him. The whole of creation stands under the condemnation of God.
      The human response to this condition goes one of two ways. On one hand, we may ignore this revelation of God's character. The result is an increased ignorance of spiritual things; a growing desensitising of the divine presence - "their foolish hearts were darkened." In this state "God gave them over in the sinful desires of their hearts." Corruption leads to further corruption. On the other hand, we may recognise our lostness in the sight of God and seek his mercy, stand broken before him and cry out to him. It is in this state of loss that the gospel comes to the fore.
      The gospel is for seekers. It is a message of hope to those who seek after the living God, but who know that their state of corruption bars their way. The gospel proclaims the way to life through Jesus; it proclaims the sovereign grace of God operative in Christ. Jesus Christ, taken by wicked men and crucified, has broken the bonds of death, ascended on high and now rules in glory. This risen Lord freely offers access into the presence of God to all seekers. All we have to do is ask.

Discussion
      1. Discuss the different elements of God's natural revelation. Describe where you see God's hand in creation.
      2. If it is true that the gospel is for seekers, how does this truth affect the mechanics of gospel presentation?


Notes

Textual notes   Abbreviations,   Bibliography
 
      Paul's letter to the Romans is an exposition of the gospel set against law-bound believers (mainly Jewish believers - judaizers, the circumcision party) who regard submission to the law (primarily the law of Moses) as the means of maintaining and/or advancing their standing before God. For Paul, this heresy (nomism / pietism) not only undermines the substance of the gospel, but actually undermines a believer's standing before God, a standing which rests wholly on the covenant faithfulness of God appropriated through faith in the person and work of Christ.
      Paul, having stated his thesis in 1:16-17, that right-standing in the sight of God (covenant compliance) is appropriated through faith, proceeds from 1:18-2:11 to argue why it was necessary for God to reveal his righteousness in the gospel. All humanity is in a state of sin and faces God's righteous judgement; "all have sinned and fallen short of the glory of God." Paul in Romans explains how this state of loss is overturned in the gospel. The gospel facilitates ("reveals") God's way of salvation, of justification by faith.
      The reader will understand that the reformed (Lutheran / traditional) understanding of Romans is presently challenged by commentators who lean toward the new perspective on Paul. Whereas reformed commentators have handled Romans as a treatise on how an individual is justified in the sight of God, new perspective commentators argue that the epistle is a treatise on how both Jew and Gentile, in Christ, stand equally as members of the new covenant - Romans 1:18-4:25 sets out "the need for the revelation of the righteousness of God ... resulting in the equality of Jew and Gentile in sin and salvation", Dumbrell. So, a reformed commentator, handling the phrase "the righteousness of God", would argue that it is "a status of man resulting from God's action, righteousness as a gift from God", Cranfield. On the other hand, a new perspective commentator would say it is "covenant faithfulness / fidelity", Dumbrell. See the righteousness of God.
      Anyway, in our passage for study, Paul sets out to argue for the universality of sin. Most commentators tend to think he is focusing on the Gentiles and that in chapter 2 he will deal with the Jews. This view faces challenge today such that it is more than likely that in chapter 1 Paul is establishing the universal condition of sin afflicting humanity. Having established the universality of sin, Paul goes on to argue that the "righteous" are similarly affected by sin. Commentators divide when it comes to identifying those who "judge others", 2:1. Most opt for Jews, but some believe Paul is addressing those who take the high moral ground, nomists, most of whom were probably Jewish believers. Nomism, which is most likely the heresy affecting the members of the circumcision party ("the weak"), a problem addressed in this letter, is the belief that law-obedience both restrains sin, thus maintaining a believer's standing / approval before God, and promotes holiness, thus progressing a believer's standing / approval before God. Yet, given the universality of sin, the corruption of humankind, believers are bound to look for another way to stand eternally right before God, this other way being the "righteousness of God" facilitated in the gospel, the way of grace through faith. The reader will understand that this issue is anything but settled.

v18
      gar "-" - for. Possibly just functioning as a loose connective, so not translated, as NIV. Some commentators opt for an adversative, "but", possibly a concessive, "although" - both are unlikely. Cause / reason, "because", or better "for", seems best, as from this verse to 3:20 Paul explains why it was necessary for the righteousness of God to be revealed. "For God's anger from heaven", Williams.
      apokaluptetai (apakaluptw) pres. "is being revealed" - Present tense is durative expressing the ongoing nature of God's wrath. The word, as used in v17, is dynamic; God is not just communicating, but doing. The righteous anger of God, "God's divine retribution", NEB, is "revealed" in the sense of being acted out; the heavenly condemnation of human rebellion is already unfolding. Although sourced from above (source = from God), is the gospel actually performing this task, such that those who hear and reject it are, in that act, condemned? There is a sense where the gospel does perform this task, but this is not its primary purpose. Its primary purpose is to reveal the righteousness of God, not the judgement of God, even though both go hand in hand.
      pasan asebeian kai adikian anqrwpwn "all the godlessness and wickedness of men" - "Unlawful conduct toward others", Dunn, although better "God's wrath is directed against ungodliness, a violation of the first table of the ten commandments, and wickedness, a violation of the second table", Dumbrell.
      twn ... katecontwn (katecw) pres. part. "of who suppress [the truth]" - [of men] the ones suppressing. The participle forms a substantive, "the ones who suppress / hold down / hold back / restrain." Describing a willing covering of evil.
      thn alhqeian "the truth" - "The real state of affairs", Dunn.
      en adikia/ "by their wickedness" - in / by wickedness. Possibly forming an adverbial clause, "while they live in unrighteousness", cf. Moule, Sandly & Headlam, but the preposition is more likely instrumental, "through/by means of their unrighteous acts they suppress the truth", cf. Murray, Moo.

v19
      In this and the next verse Paul explains in what sense humanity has suppressed the truth, v18. God's eternal power and divinity is evident in nature, but corrupted humanity has degraded this revelation, ignoring the divine and therefore rendering humanity without excuse.
      dioti "since" - because. Expressing reason. "God punishes them because ....", TEV is a stab in the dark dropped by CEV. "Because."
      to gnwston adj. "what may be known" - that which (can be) known [of God]. Obviously not "is known" since it produces a tautology, "what is known is manifested to them." Paul has no doubts that there is divine revelation in nature and that sinful humanity has covered it.
      en + dat. "to" - in, by. Possibly "to", referring to the indirect object "them", so NIV, or better taking a local sense, either "in" or "among"; "that which can be known of God is manifest among them", Barrett.
      efanerwsen (fanerow) aor. "has made it plain" - manifested. The aorist is probably gnomic, expressing a universal truth. The use of a different verb for God's revelation in nature, as compared to his revelation in the gospel, is probably not significant, although some commentators argue that it is. "God made it evident to them", NAB; "lies plainly before their eyes", Cassirer.

v20
      gar "for" - expressing cause/reason.
      kosmou (oV) gen. "of the world" - [from the creation] of the world. Objective genitive, where the genitive substantive "world" receives the action of the verbal noun "creation".
      ta aorata adj. "[God's] invisible qualities" - invisible things. In line with the Old Testament Paul maintains that the deity is not visible - no person has ever seen God.
      qeiothV (hV oV) "divine nature" - deity. "The invisible existence of God", NJB.
      kaqoratai (kaqoraw) pres. pas. "have been clearly seen" - are clearly seen, learnt about. Hapax legomenon, once only use in NT. God may be invisible to the human eye, but something of his nature is visible and this in the creation.
      nooumena (noew) pres. pas. part. "being understood" - being perceived. Attendant circumstance participle, identifying action accompanying the main verb "clearly seen", "clearly seen and understood." "Perfectly evident", Cassirer.
      toiV poihmasin (a) dat. "from what has been made" - by the things made, creation. Instrumental dative modifying the verb "have been clearly seen", "through / by means of the things he has made." The source of God's general revelation to humanity is the creation itself. "The mind can grasp them in (instrumental sense) the things that he has made", Barrett, cf. REB.
      eiV to einai "so that" - in order that. The articular infinitive of the verb to-be with the preposition serves to introduce a purpose clause, as NIV, although consecutive (result) is more likely, "with the result that / as a consequence." "Thus leaving men without a rag of excuse", Phillips.
      anapologhtouV adj. "without excuse" - unable to justify oneself. "Without defence." Humanity cannot claim to be ignorant of before God. We "are therefore left without defence", Barclay.

v21
      In the following verses, Paul explains the consequences of "suppressing the truth." Humanity became spiritually dull and so turned to idolatry, v23, and immorality, 24-27, which inevitably led to an even greater dulling of the spirit, "a debased mind", v28, which in turn led to even greater immorality, v29-32. Paul's words apply to all humanity, including Gentile and Jewish believers.
      dioti "for" - because. Here with a weak causal sense. It is because we "know", but fail to respond to God, that we are "without excuse."
      gnonteV (ginwskw) aor. part. "although they knew [God]" - having known. The participle forms a concessive clause, "though / although they recognised." The degree of knowledge is debatable, but certainly enough knowledge to properly respond to God. To conclude that God is a crocodile etc., or as is the case in Western society, that he doesn't exist, leaves us "without excuse." "They knew all the time that there is a God", Phillips.
      ouc edoxasan (doxazw) aor. "they neither glorified" - they did not glorify. The aorist is constative where the action is viewed in its entirety. "they neither gave him praise (honoured, respected God as God) nor gratitude", Barclay.
      wJV qeon "[him] as God" - as God. Should have recognised the one evidenced in the creation as the creator/God.
      hucaristhsan (ercaristew) aor. "gave him thanks" - thanked. "They ought to have recognised their indebtedness to his goodness and generosity, to have recognised him as the source of all the good things they enjoyed, and so to have been grateful to him for his benefits", Cranfield.
      emataiwqhsan (mataiow) aor. pas. "[their thinking] became futile" - became vain, useless, worthless [in the reasoning of them]. The aorist is probably ingressive, where the emphasis is placed on the beginning of the action.
      eskotisqh (skotizw) aor. pas. "were darkened" - was darkened. Darkened in the sense of being unable to perceive or understand. "in their heart", "in the un-understanding heart", Moo, = in their rational faculties, rather than feelings. "Their senseless minds being filled with darkness", Cassirer.

v22
      Note Moo's division here, a division which certainly has merit. In three units, v22-24, 25-27 and 28-31, Paul describes the people's rejection of the divine revelation in nature, the people's resulting sin and God's punitive response.
      faskonteV (faskw) pres. part. "although they claim" - professing, asserting, claiming. The participle is probably concessive, "though / although", as NIV, although means (instrumental) is possible, "by pretending to be wise they made themselves fools", Murray.
      einai "to be" - Infinitive of the verb to-be. The infinitive serving to express indirect speech, "they claimed that they were wise ('we are wise')."
      emwranqhsan (mwrainw) aor. pas. "they became fools" - they became foolish. The aorist is possibly ingressive, expressing the commencement of an action, as NIV, "became fools. "Their alleged wisdom was in fact folly", Barclay.

v23
      thn doxan (a) "the glory" - "His weighty and magnificent presence", Dunn; "the manifest majesty of God", Cranfield; "manifested perfection", Sandy and Headlam.
      tou afqartou adj. "immortal" - incorruptible. Descriptive genitive.
      eikonoV (wn onoV) "images" - [likeness] of an image. Epexegetic (explanatory) genitive. Having ignored the Creator, humanity reshaped a divine presence to their own liking. "The mere shadowy image of corruptible man .......", Barrett.

v24
      dio "therefore" - Expressing result, "as a result." "Therefore, God's response was that he ......."
      paredwken (paradidwmi) aor. "gave them over" - handed over, gave over. Possibly "abandoned / washed his hands of them", or "they fell out of God's hands", cf. Dodd, or "they were delivered over to judgement (with the ultimate intent to heal)", cf. Cranfield.
      en "in [the sinful ...]" - in, on, by, with. Probably "in", so NIV, ie. their actual state of being bound by the lusts of their mind, but possibly instrumental, "by", Barrett.
      epiqumiaiV (a) "desires" - lusts. Depravity seems to go hand in hand with idolatry.
      twn kardiwn (a) "of [their] hearts" - Genitive of origin / source, "the sinful desires that stem from their minds."
      eiV "to" - "Given up into the bondage of sexual impurity ......"
      akaqarsian (a) "sexual impurity" - uncleanness. Probably in the sense of sexual immorality, as NIV. "The prison into which they have been delivered", Cranfield.
      tou atimazesqai (atimazw) pres. pas. inf. "for the degrading" - to dishonouring. The infinitive serves to form a purpose, result, or explanatory clause. Epexegetic (explanatory) is certainly possible, so Moo, but result (consecutive) clause, "with the result that", seems best; "the consequent degradation of their bodies", REB.
      en autoiV "with one another" - in themselves. Of abusing the natural function of the body, probably "among themselves", possibly "among them."

v25
      oiJtineV "they" - who. Indefinite pronoun possibly introducing a relative clause related to v24 and expressing cause, "for they had utterly transformed the reality of God into something unreal", Williams. Note the section division of Moo above, supported by others, eg. Cranfield. If v25-26/27 is a restatement of v22-24, then best formed as a new paragraph beginning "they actually ...", Cranfield.
      en "for" - with, by, in .. The statement "exchanged the truth of God for (with) a lie" virtually repeats v23. "They substituted their untruth with God's truth", Barclay.
      th/ ktisei (iV ewV) dat. "created things" - the universe, creation, what was made. Dative of indirect object, although the noun here is actually a direct object of "they worshipped and served."
      para + acc. "rather than" - Normally forming a comparative, as NIV, Barrett, TNT, NAB...., and not "instead of the Creator", REB; "in preference to the Creator", Cassirer.
      The concluding benediction is common in Rabbinic literature, cf. Rom.9:5, 2Cor.11:31.


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