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Joseph Esquivel

Romans Chapter 1

  • Romans

    Chapter 1

    Paul’s Salutation


    Rom. 1:1 Paul, a servant of Jesus Christ, a called to be an apostle, * separated unto the b gospel of God,t a. 1 Cor. 1:1; 9:1; 15:9; 2 Cor. 1:1; 1 Tim. 1:11. b. Acts 9:15; 13:2; [Gal. 1:15]


    t Orthodox Bible: 1-4 St. Paul is a bondservant, a slave to Jesus Christ. Apostle: One who is sent. The gospel of God the good news of salvation in Jesus Christ. This gospel fulfills what God promised in the OT (v. 2), which is realized in the incarnation of the Son of God (v. 3). This gospel also reveals the Trinity, for it is from God the Father (v. 1), it concerns His Son (v. 3), and it is according to the Spirit (v. 4).


    Rom. 1:1 Called to be an apostle means “an apostle by way of God’s sovereign call.”


    1 Cor. 1:1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,


    1 Cor. 9:1 Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?


    1 Cor. 15:9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.


    2 Cor. 1:1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:


    1 Tim. 1:11 According to the glorious gospel of the blessed God, which was committed to my trust.


    1611 KJV Bible: Acts 13:1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.


    Acts 9:15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:


    Acts.13:2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.


    Gal. 1:15 But when it pleased God, who separated me from my mother's womb, and called me by his grace,


    Rom. 1:2 (Which he had c promised d afore by his prophets in the e holy scriptures,) c. Acts 26:6. d. Gal. 3:8. e. Sanctification (NT.): vv. 2, 4; Rom. 6:19. (Mt. 4:5; Rev. 22:11, note).


    Acts 26:6 And now I stand and am judged for the hope of the promise made of God unto our fathers:


    Gal. 3:8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.


    Rom. 6:19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.


    Matt. 4:5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,



    22:11 Sanctification,

    Holiness In The

    New Testament, Summary


    (1) In both Testaments the same Hebrew and Greek words are rendered by the English words “sanctify,” “consecrate” and “holy” in their various grammatical forms. The one uniform meaning is to set apart for God.

    (2) In both Testaments the words are used of things and of persons.

    (3) When sanctification is used of things, no moral quality is implied; they are consecrated or made holy because they are set apart for God.

    (4) And when sanctification is used of persons, it has a threefold meaning:

    (a) In position, believers are eternally set apart for God by redemption, “through the offering of the body of Jesus Christ once for all” (Heb. 10:10). Positionally, therefore, believers are “saints” and “holy” from the moment of believing (Phil. 1:1; Heb. 3:1).

    (b) In experience, believers are being sanctified by the work of the Holy Spirit through the Scriptures (Jn. 17:17; 2 Cor. 3:18; Eph. 5:25-26; 1 Th. 5:23-24).

    (c) And in consummation, believers’ complete sanctification awaits the appearing of the Lord (Eph. 5:27; 1 John 3:2). See Salvation, Rom. 1:16, note.


    Rev. 22:11 righteous, See notes: O.T. righteousness (Luke 2:25); N.T. rightouseness (Rom. 3:21; 10:10); self-rightouseness (Rom. 10:3); righteous living (1 John 3:7); righteouse garments (Rev. 19:8). C X    


    Luke 2:25 Righteousness

    Old Testament, Summary


     The words “righteous” and “just” are used to translate the Hebrew Yashar, “upright”; tsaddiq, “just.” In these words but one idea inheres: the righteous or just man is so called because he is right with God; and he is right with God because he has walked “in all the commandments and ordinances of the Lord” (Lk. 1:6; compare Rom.10:5; Phil. 3:6). The O.T. righteous man was not sinless (Eccl. 7:20) but one who, for his sins, trusted the coming Messiah and offered in faith the required sacrifice (e.g. Lev. 4:27-35). Compare


    Luke 1:6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.


    Rom. 10:5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.


    Phil. 3:6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.


    Eccl. 7:20 For there is not a just man upon earth, that doeth good, and sinneth not.


    Lev. 4:27 And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the LORD concerning things which ought not to be done, and be guilty;

    Lev. 4:28 Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned.

    Lev. 4:29 And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering.

    Lev. 4:30 And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar.

    Lev. 4:31 And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn it upon the altar for a sweet savour unto the LORD; and the priest shall make an atonement for him, and it shall be forgiven him.

    Lev. 4:32 And if he bring a lamb for a sin offering, he shall bring it a female without blemish.

    Lev. 4:33 And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering.

    Lev. 4:34 And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar:

    Lev. 4:35 And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him.


    Rom. 1:3 Concerning his Son Jesus Christ our Lord, which was e made of the seed of David according to the flesh; t e. 2 Sam. 7:12; 1 Chr. 17:11; Is. 9:7; Jer. 23:5; Gal. 4:4.


    t Orthodox Bible: Jesus Christ is one Person with two natures: human and divine. His divine nature is from all eternity and is revealed in that He is both God’s Son and the Lord. His human nature is revealed in His being born of the seed of David according to the flesh: He was conceived and born of the Virgin Mary while never ceasing to be God.


    2 Sam. 7:12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.


    1 Chr. 17:11 And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.


    Is. 9:7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.


    Jer. 23:5 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.


    Gal. 4:4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,


    1:3, 4. Was made of the seed of David: This emphasizes the humanity of Christ and His human lineage (cf. 2 Sam. 7:13; Jer. 33:17). Declared (lit., “marked out”) . . . Son of God: Jesus could not come to be God. He could only receive this designation as a recognition of an eternal truth. By the resurrection: The proof of Jesus’ deity is His resurrection from the dead. The spirit of holiness is the Holy Spirit.


    Sam. 7:13 He shall build an house for my name, and I will stablish the throne of his kingdom for ever.


    Jer. 33:17 For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel;


    Rom. 1:4 And f declared to be the Son of God with power, according g to the spirit of holiness, by the resurrection from the dead: t f. Ps. 2:7; Acts 9:20; 13:33; Heb. 1:2. g. Ps. 16:10; [Heb. 9:14].


    t Orthodox Bible: Christ’s resurrection did not make Him the Son of God, but rather declared Him to be so. The truth of His divinity, which had been veiled from the world, is revealed fully in His Passion and Resurrection.


    Ps. 2:7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.


    Acts 9:20 And straightway he preached Christ in the synagogues, that he is the Son of God.


    Acts 13:33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.


    Heb. 1:2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;


    Ps. 16:10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.


    Heb. 9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?


    Rom. 1:5 By whom h we have received grace and apostleship, for i obedience to the faith among all nations, j for his name: t h. Eph. 3:8. i. Acts 6:7; Rom. 16:26. j. Acts 9:15.  


    1:5. Grace (Gr. charin, “unmerited favor”) and apostleship: “Grace” emphasizes the ministry in relation to Paul; he did not deserve or earn it. “Apostleship” emphasizes the ministry in relation to others: to teach revelation authoritatively and establish churches.


    t Orthodox Bible: Obedience of Faith can mean either acceptance of the gospel pf Christ itself, or the virtue of obedience practiced by those who believe in His name.


    “Do Not” Let the term obedience slip by, our salvation is not on just recognition of our Lord Jesus, but obedience of his wisdom and living by God’s word.


    Eph. 3:8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;


    Acts 6:7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.


    Rom. 16:26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:


    Acts 9:15 But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:


    Rom. 1:6 Among whom are ye also the called of Jesus Christ: t


    t New believers are called by the Church to a life of faith. It is not up to us to create the Church, for the Church existed before us. Rather, we are called to enter the living historic Church of Jesus Christ as she exists today.


    Here you see and hear the church recognized as the feminine she, Why? Perhaps it is due to the fact that the Church brings us true wisdom. And, Wisdom is recognized as a female Spirit. I believe this because wisdom is gained and of the nature to raise us up and give to us in our lives. Wisdom produces in our lives, such as women produce life. From the first and original KJV Bible, The Book of Sirach Chap IIII, Verses 10-31.


    1. Be as a Father unto the Fatherless, and in stead of a husband unto their mother, so shall thou be as the son to the most high, and he shall love thee more then thy mother doeth.
    2. Wisdome exalteth her children, and layeth hold of them that seek her.
    3. He that loveth her, loveth life, and they that seek to her early, shall be filled with joy.
    4. He that holdeth her fast shall inherit glory, and wheresoever she entereth, the Lord will blesse.
    5. They that serve her shall minister †to the Holy one, and them that love her, the Lord doth love. Or, in the sanctuary.
    6. Who so giveth ear unto her, shall judge the nations, and he that attendeth unto her, shall dwell securely.
    7. If a man commit himself unto her, he shall inherit her, and his generation shall hold her in possession.
    8. For at the first she will walk with him by crooked ways, and bring fear and dread upon him, and torment him with her discipline, until she may trust his soul, and try him by her Laws.
    9. Then will she return the straightway unto him, and comfort him, and shew him her secrets.
    10. But if he goes wrong, she will forsake him, and give him over to his own ruin.
    11. Observe the opportunity, and beware of evil, and be not ashamed when it concerneth thy soul.
    12. For there is a shame that bringeth sin, and there is a shame which is glory and grace.
    13. Accept no person against thy soul, and let not the reverence of any man cause thee to fall:
    14. And refrain not to speak, †when there is occasion to do good, and hide not thy wisdom in her beauty. † Greek, in time of saving.
    15. For by speech wisdom shall be known, and learning by the word of the tongue.
    16. In no wise speak against the truth, but be abashed of the error of thine ignorance.
    17. Be not ashamed to confess thy sins, †and force not the course of the river. † Or, and strive not against the stream.
    18. Make not thy self an underling to a foolish man, neither accept the person of the mighty.
    19. Strive for the truth unto death, and the Lord shall fight for thee.
    20. Be not hasty in thy tongue, and in thy deeds slack and remiss.
    21. Be not as a Lion in thy house, nor frantic among thy servants.
    22. Let not thine hand be stretched out to receive, and shut when thou shouldest †repay. Or, give.




    Paul longs to visit Rome


    Rom. 1:7 To all that be in Rome, beloved of God, k called to be saints: l Grace to you and peace from God our Father, and the Lord Jesus Christ. k. Acts 9:13; Rom. 8:28; 1 Cor. 1:2, 24. l. Num. 6:25; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2


    Scofield Bible: 1:7 saints. In the N.T. the word “saint” always refers to a sanctified person, one set apart to God inviolably for His possession and service. (Compare the related Greek words hagios and hagiazō rendered “saint” and “sanctify” respectively.) This aspect of Christian sanctification is positional, being based on the atoning blood of Christ (Heb. 13:12; compare 10:10-14). In this sense, all believers are saints regardless of their progress in experience and growth. Thus according to Rom. 1:7, believers are not called to become saints (as the verb “to be,” supplied in the English translation, might seem to suggest). They are saints, and that by divine call, just as Paul was an apostle by divine call (1:1).


    1:7. Called to be saints: This tells how they got to be saints, namely, by way of God’s call (cf. 8:30). Grace is the typical Greek greeting, whereas peace is the traditional Hebrew greeting. Note Paul’s greeting in his other epistles for this characteristic expression of Paul.


    Orthodox Bible: 1:7 called to be saints refers to the present time; it is not something limited to the future. In the NT, all who are true Christians are saints even while they live (see note at 16:1, 2; see Eph. 1:1; 3:8; Phil. 1:1; Col. 1:2; 2 Thess. 1:10; Jude 3). From among all the saints, meaning those “set apart of God,” the Church canonizes or glorifies certain exemplary saints as having lived such dedicated and faithful lives that they are worthy for us to follow and imitate (Col. 1:1-12). See note at Acts 9:32.


    Col. 1:1 Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother,

    Col. 1:2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

    Col. 1:3 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,

    Col. 1:4 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,

    Col. 1:5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;

    Col. 1:6 Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:

    Col. 1:7 As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;

    Col. 1:8 Who also declared unto us your love in the Spirit.

    Col. 1:9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;

    Col. 1:10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;

    Col. 1:11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

    Col. 1:12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:


    Acts 9:13 Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:


    Rom. 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.


    1 Cor. 1:1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,


    1 Cor. 1:2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:


    1 Cor. 1:24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.


    Num. 6:25 The LORD make his face shine upon thee, and be gracious unto thee:


    Num. 6:26 The LORD lift up his countenance upon thee, and give thee peace.


    Num. 6:27 And they shall put my name upon the children of Israel; and I will bless them.   


    1 Cor. 1:3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.


    2 Cor. 1:2 Grace be to you and peace from God our Father, and from the Lord Jesus Christ.


    Gal. 1:3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ,


    Eph. 1:2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.


    Phil. 1:2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.


    Col. 1:2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.


    1 Thess. 1:1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.


    2 Thess. 1:2 We give thanks to God always for you all, making mention of you in our prayers;


    Rom. 1:8 First, m I thank my God through Jesus Christ for you all, that n your faith is spoken of throughout the whole world. t m. 1 Cor. 1:4; Eph. 1:15; Phil. 1:3; Col. 1:3; 1 Thess. 1:2; 2:13. n. Acts 28:22; Rom. 16:19.


    Scofield Bible: 1:8 world. Greek kosmos. See Mt. 4:8, note.


    Matt. 4:8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;


    Scofield Bible: 4:8 world The Greek word kosmos means order, arrangement, and so, with the Greeks, beauty; for order and arrangement, in the sense of system, are the bottom of the Greek conception of beauty. Sometimes kosmos means world. When the word is employed in the N.T. for chaotic, unorganized humanity --- the mere mass of men --- is thalassa, the “sea” of men (e.g. Rev. 13:1). For “world” (kosmos) in the bad ethical sense. See Rev. 13:8, note’


    Rev. 13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.


    Scofield Bible: 13:8 in the book … world Literally from the foundation of the world in the book of the lamb that was slain.


    t Orthodox Bible: 1:8-12 St. Paul shows a pastoral concern for the Roman Christians even though he was not the founder of the church at Rome. He thanks God for them (v. 8), prays always for them daily (v. 9), and longs to see them (v. 11).


    1 Cor. 1:4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;


    Eph. 1:15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,


    Phil. 1:3 I thank my God upon every remembrance of you,


    Col. 1:3 We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,


    1 Thess. 1:2 We give thanks to God always for you all, making mention of you in our prayers;


    1 Thess. 2:13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

    Acts 28:22 But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that every where it is spoken against.


    Rom. 16:19 For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.


    Rom. 1:9 For o God is my witness, p whom I serve with my spirit in the gospel of his Son, that

    q without ceasing I make mention of you always in my prayers; o. Rom. 9:1. p. Acts 27:23. q. 1 Thess. 3:10.


    1:9. Whom I serve: The word for service (Gr. latreuō) signifies “priestly service.” Here the reference is to his regular intercession on their behalf.


    Rom. 9:1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,


    Acts 27:23 For there stood by me this night the angel of God, whose I am, and whom I serve,


    1 Thess. 3:10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?


    Rom. 1:10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.


    Rom. 1:11 For I long to see you, that r I may impart unto you some spiritual gift, to the end ye may be established; r. Rom. 15:29.


    Orthodox Bible: Rom. 1:11 Paul had not yet visited Rome when he wrote this letter. This epistle contains the core of apostolic doctrine essential for the foundation of a local community. For thus reason the Church reads Romans immediately following Pentecost, the season in which we celebrate the spread of the gospel from Jerusalem to the ends of the world.


    1:11. Spiritual gift: Anticipates the discussion in 12:1–8.


    Rom. 12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

    Rom. 12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

    Rom. 12:3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

    Rom. 12:4 For as we have many members in one body, and all members have not the same office:

    Rom. 12:5 So we, being many, are one body in Christ, and every one members one of another.

    Rom. 12:6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

    Rom. 12:7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching;

    Rom. 12:8 Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.


    Rom. 15:29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.


    Rom. 1:12 That is, that I may be comforted together with you by s the mutual faith both of you and me. s. Titus 1:4.


    1:12. Mutual faith: See Jude 3.


    Jude 3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.


    Titus 1:4 To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.


    Rom. 1:13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but t was let hitherto,) that I might have some u fruit among you also, even as among other Gentiles. t. 1 Thess. 2:18. u. Phil. 4:17.  


    Here he begins to explain the fact we are not to be left ignorant of the wisdom.


    1 Thess. 2:18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.


    Phil. 4:17 Not because I desire a gift: but I desire fruit that may abound to your account.


    1:13. Let (lit., “hindered”). Fruit: See John 4:36, 15:16; Philippians 1:22; Colossians 1:6.


    John 4:36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.


    John 15:16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.


    Phil. 1:22 But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.


    Col. 1:6 Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:


    Orthodox Bible: Paul was hindered in coming to Rome because of his missionary work among the other Gentiles. Though Paul’s personal desire was to go to Rome, he submitted to God’s will by first accomplishing what God had planned for him in these other places.


    Rom. 1:14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. t


    1:14. Debtor signifies one who is morally obligated. Because of his call and gift of apostleship (1:1, 5), Paul was obligated culturally to the Greeks. These people were cultured and refined. To the Barbarians: These were strangers to the Greek language and culture. Educationally, he was indebted to the wise, whether they were wise in handicraft, the affairs of life, the sciences, or learning. He was also indebted to the unwise, or unlearned. This was Paul’s way of expressing his burden to get the gospel to everyone.


    Orthodox Bible: Barbarians are literally “alien people,” here those not culturally Greeks (see Acts 28:2).


    Acts 28:2 And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold.


    Paul learns lessons from the wise and the unwise, noting mans’ failures in sinfulness are seen as practical knowledge which can be applied as examples in lectures. “Rev. Joseph”


    Rom. 1:15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.


    The Just Shall Live by Faith


    Rom. 1:16 For v I am not ashamed of the gospel of Christ: for w it is the power of God unto salvation to every one that believeth; x to the Jew first, and also to the Greek. … v. Ps. 40:9, 10 w. 1 Cor. 1:18, 24 x. Luke 2:30; Acts 3:26; Rom. 2:9.


    Ps. 40:9 I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest.

    Ps. 40:10 I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.


    1 Cor. 1:18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.  

    1 Cor. 1:24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.


    Luke 2:30 For mine eyes have seen thy salvation,


    Acts 3:26 Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.


    Rom. 2:9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;


    Be not ashamed of what you have perceived in the gospel. “Rev. Joseph”


    Orthodox Bible: St. Paul is not ashamed of the gospel of Christ, thus setting an example for all believers (see Lk. 9:26)


    Luke 9:26 For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.


    1:16. The power of God: The English words dynamite and dynamo are derived from the word “power.” If Paul were writing today he would probably speak of atomic power. The gospel is so powerful that it takes people all the way into heaven. Salvation: This is past (cf. Luke 7:50; Rom. 1—3); present (cf. Rom. 6:3–11), and future (cf. 2 Cor. 4:16—5:10; Rom. 8:16–25). Paul will develop the full breadth of this truth throughout this epistle. Every one that believeth: The basis of salvation is God’s gracious provision (Rom. 3:23–26). But the only means by which the sinner can appropriate this gift is faith (10:9–17). The gospel is the essential content of that faith. This is why Paul is so burdened to preach Christ to the world.


    Luke 7:50 And he said to the woman, Thy faith hath saved thee; go in peace.


    Rom. 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

    Rom. 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

    Rom. 6:5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

    Rom. 6:6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

    Rom. 6:7 For he that is dead is freed from sin.

    Rom. 6:8 Now if we be dead with Christ, we believe that we shall also live with him:

    Rom. 6:9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.

    Rom. 6:10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

    Rom. 6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.


    2 Cor. 4:15 For all things are for your sakes, that the abundant grace might through the thanksgiving of many

    t redound to the glory of God. tredound.


    redoundˈdaʊnd ) v.i. 1. to have a good or bad effect; work to one's advantage or disadvantage. 2. to result or accrue. 3. to reflect upon a person as honor or disgrace (usu. followed by on or upon). [1350–1400; Middle English < Middle French redonder < Latin redundāre to overflow =red- red - +undāre to surge (derivative of unda wave; compare undulate)]


    2 Cor. 4:16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.

    2 Cor. 4:17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;

    2 Cor. 4:18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.


    2 Cor. 5:1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

    2 Cor. 5:2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:

    2 Cor. 5:3 If so be that being clothed we shall not be found naked.

    2 Cor. 5:4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

    2 Cor. 5:5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.

    2 Cor. 5:6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:

    2 Cor. 5:7 (For we walk by faith, not by sight:)

    2 Cor. 5:8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

    2 Cor. 5:9 Wherefore we labour, that, whether present or absent, we may be accepted of him.

    2 Cor. 5:10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.


    Rom. 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God:

    Rom. 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

    Rom. 8:18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

    Rom. 8:19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

    Rom. 8:20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

    Rom. 8:21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

    Rom. 8:22 For we know that the whole creation groaneth and travaileth in pain together until now.

    Rom. 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

    Rom. 8:24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

    Rom. 8:25 But if we hope for that we see not, then do we with patience wait for it.


    Rom. 3:23 For all have sinned, and come short of the glory of God;

    Rom. 3:24 Being justified freely by his grace through the redemption that is in Christ Jesus:

    Rom. 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

    Rom. 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.


    Rom. 10:9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

    Rom. 10:10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

    Rom. 10:11 For the scripture saith, Whosoever believeth on him shall not be ashamed.

    Rom. 10:12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

    Rom. 10:13 For whosoever shall call upon the name of the Lord shall be saved.

    Rom. 10:14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

    Rom. 10:15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

    Rom. 10:16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

    Rom. 10:17 So then faith cometh by hearing, and hearing by the word of God.


    Rom. 1:17 For y therein is the righteousness of God revealed from faith to faith: as it is written,

    z The just shall live by faith. … y. Rom. 3:21; 9:30; Phil. 3:9. z. Hab. 2:4; Gal. 3:11; Heb. 10:38.


    Scofield Bible: the righteous of God. That is, a righteousness of which God is the source. Compare v. 18.


    1:17. Righteousness, God’s essential attribute, is revealed. It is not man’s invention; it is God’s revelation. Left to himself, man would never have thought of it. From faith to faith: Its source and end are the same. To those who possess God’s righteousness Paul pronounces, The just shall live by faith. What one believes does make a difference. If he believes the gospel he has life (union with God); otherwise he has death (separation from God).


    Live by faith have no doubts of God’s wisdom, accept the Commandments as being of and from God for the benefit of mankind. Rev. Joseph


    Orthodox Bible: 1:17 The righteousness of God is to be in a continuous state of communion with Him. This state of being right with God priginates with God and is accepted by mankind in faith. From faith to faith: We firsdt receive Jesus Christ by faith and then live in Him by that faith.

                “The just shall live by faith” is one of the passages of the OT (Hab. 2:4) most quoted in the NT. It shows the harmony between both testaments and summarizes the theme of Romans: faith is a way of life. The righteous (just means “righteous”) are those who not only believe, but live righteously in accordance with their faith.


    Faith Definition:


    1:17 Six kinds or expressions of faith occur in Scripture. Doctrinal faith, called “the faith,” refers to the content of Christian belief (Jude 3). Saving faith is trusting in Christ and in Him alone for salvation (Acts 16:31). Justifying faith is the believer’s reliance on the fact that God has declared him righteous (Gen. 15:6). Indwelling faith is trusting God’s Word in and through us (Gal. 2:20). Daily faith is that day-by-day dependence on God which is part of the sanctification process (2 Cor. 5:7). The gift of faith is a special ability of faith, resulting in a vision of what God can do, faith that is the means by which we can achieve that vision, and the power with God to get answers to prayer (Heb. 11:1–3). Illustration: God’s hall of faith (Heb. 11) identifies a number of Old Testament saints who experienced God’s blessing as a result of their faith. Although they did not all experience the same kind of victories, all pleased God by faith (Heb. 11:6). Application: The Christian should remember that it is impossible to please God without faith (Heb. 11:6). (First Reference, Gen. 15:6; Primary Reference, Rom. 1:17; cf. Rom. 4:20.)


    Rom. 3:21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;


    Rom. 9:30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.


    Phil. 3:9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;


    Hab. 2:4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.


    Gal. 3:11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.


    Heb. 10:38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.


    God’s Wrath Against Ungodliness


    Rom. 1:18 a For the wrath of God is revealed from heaven against all ungodliness and

    b unrighteousness of men, who hold the truth in unrighteousness; t a. Acts 17:30. b. Rom. 6:13; 2 Thess. 2:10; 2 Pet. 2:13; 1 John 5:17.

    Acts 17:30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:


    Rom. 6:13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.


    2 Thess. 2:10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.


    2 Pet. 2:13 And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;


    1 John 5:17 All unrighteousness is sin: and there is a sin not unto death.


    Those who look upon the wisdom of God and knowing it is of God! But still deny it and find other ways to view the truth in order to benefit them and use it for unrighteous purposes. Rev. Joseph


    1:18. The wrath is not the revelation of a future judgment of God or of the Great Tribulation, but a present revelation that parallels the present revelation of God’s righteousness (cf. 1:17). This revelation comes from heaven. Ungodliness is failure in the religious realm. Unrighteousness is failure in the moral sphere or injustice toward man. Who hold (lit., “hold down,” “suppress”) the truth in unrighteousness. They received the truth concerning the wrath of God but hindered it and prevented it from completing its work.


    Wrath of God:


    1:18 In order to express His nature (holiness, truth, and justice), God must punish sin. Since sin personally offends God, no one should be surprised that sin makes God angry. To deny His anger is to reject the necessity of Christ’s reconciling work on the cross. God’s wrath is revealed both in nature and in the Scriptures. Illustration: The rage that today is vented against sin will someday be completely unleashed in hell against those who refuse to accept the satisfaction (propitiation) that Christ made on the cross for sin. Application: Since this propitiation by Christ suffices for the whole world, there is no reason anyone should spend eternity in hell unless he voluntarily rejects God’s truth. (First Reference, Gen. 49:7; Primary Reference, Rom. 1:18; cf. John 14:2.)


    Gen. 49:7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.


    John 14:2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.


    Orthodox Bible: 1:18 The wrath of God is His righteous and holy judgement. It is not a loss of temper or self-control, but the revelation of His divine truth, love, and power confronting those who reject Him (see Matt. 25:41-46; 2 Thess. 1:6-10; 2:8).


    Matt. 25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

    Matt. 25:42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:

    Matt. 25:43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.

    Matt. 25:44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?

    Matt. 25:45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

    Matt. 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.


    2 Thess. 1:6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;

    2 Thess. 1:7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,

    2 Thess. 2:8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

    2 Thess. 1:9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

    2 Thess. 1:10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.


    2 Thess. 2:8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:


    Rom. 1:19 Because c that which may be known of God is manifest in them; for d God hath shewed it unto them. c. [Acts 14:17; 17:24]. d. John 1:9.


    What does it mean God has shown it unto them and manifested it in them? Think of the time in history and the lacking of technology. To see single cell’s divide and multiply under a microscope this was unknown to mankind! This was unseen! But they knew if you have injured yourself, daily as the healing of the wound heals we see the works of God in this unseen miracle. Day after day the wound gets smaller finally closed and appearing in a different shade of skin. But healed non the less. Unseen or understood by mankind but accepted as the works of our Father in our healing. The nature of God’s work known of man. Rev. Joseph


    Acts 14:17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.


    Acts 17:24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;


    John 1:9 That was the true Light, which lighteth every man that cometh into the world.


    Rom. 1:20 For e 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: e. Job 12:7–9; Ps. 19:1–6; Jer. 5:22.


    1:20. God’s creation reveals two things about Him: his eternal power and Godhead (Gr. theiotēs, “divine nature,” “divinity”). Creation reveals that God is powerful; hence, man is obligated to Him and the fact that He is God. Without excuse: No man is able to stand before God and say that he turned away from God because God did not give any light. All men have had the revelation of God; therefore, all men are accountable to Him.


    Orthodox Bible: 1:20 All humanity can recognize “natural revelation,” that is God’s energy or power and His transcendence (Godhead), by simply observing the glories of creation. Thus, the rejection of God cannot be excused by the claim of ignorance, for even “the heavens declare the glory of God; / The firmament shows the creation of His hands” (Ps. 18:2).


    Job 12:7 But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:

    Job 12:8 Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee.

    Job. 12:9 Who knoweth not in all these that the hand of the LORD hath wrought this?


    Ps. 19:1 The heavens declare the glory of God; and the firmament sheweth his handywork.

    Ps. 19:2 Day unto day uttereth speech, and night unto night sheweth knowledge.

    Ps. 19:3 There is no speech nor language, where their voice is not heard.

    Ps. 19:4 Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,

    Ps. 19:5 Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race.

    Ps. 19:6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.


    Jer. 5:22 Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?


    Ps. 18:2 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.


    So, they should have known without excuse of God’s power manifested in them daily, not to be taken lightly, but proof of God. To see and understand the birth of a new colt or oxen, unknown but cannot be denied as the power of God! Rev. Joseph


    Rom. 1:21 Because that, when they knew God, they glorified him not as God, neither were thankful; but f became vain in their imaginations, and their foolish heart was darkened. f. 2 Kin. 17:15; Jer. 2:5; Eph. 4:17.


    Orthodox Bible: 1:21 Humanity by nature worships. Some seek to worship the Creator, while others worship the creation. A brief definition of being fully human is giving glory and thanks to the true God. Those who refuse to worship Him become darkened in their hearts.


    2 Kings 17:15 And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them.


    Jer. 2:5 Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?


    Eph. 4:17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,


    Man knew of God’s miracles and powers, in the natural development of an infant from womb to young child, brought about by a union between man and woman and all unexplained phenomena which could not be seen or explained by man, lacking modern science and technologies.  Rev. Joseph



    Rom. 1:22 g Professing themselves to be wise, they became fools, g. Jer. 10:14; [1 Cor. 1:20].


    Jer. 10:14 Every man is brutish in his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.


    1 Cor. 1:20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?


    Ignored by mankind, keeping themselves blind believing themselves to be wise for the purpose of their lusts in flesh, and sinful behavior. They developed a reprobate mind. Rev. Joseph


    Rom. 1:23 And changed the glory of the h uncorruptible i God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. h. 1 Tim. 1:17; 6:15, 16.

    1. Deut. 4:16–18; Ps. 106:20; Jer. 2:11; Acts 17:29.


    Created their own God’s in worshipping beasts and images created by the hands of man. Rev. Joseph


    1 Tim. 1:17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.


    1 Tim. 6:15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;

    1 Tim. 6:16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.


    Deut. 4:16 Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female,

    Deut. 4:17 The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air,

    Deut. 4:18 The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth:


    Ps. 106:20 Thus they changed their glory into the similitude of an ox that eateth grass.


    Jer. 2:11 Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.


    Acts 17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.


    Rom. 1:24 j Wherefore God also gave them up to uncleanness through the lusts of their own hearts, k to dishonour their own bodies l between themselves: j. Ps. 81:12; Acts 7:42; Eph. 4:18, 19. k. 1 Cor. 6:18-19. l. Lev. 18:22.


    God could not persuade man to live in the manner of God’s created purpose of man and woman. A man for a woman and a woman for a man. Natural balance in nature, for Procreation. They lived in their lie and became convinced it was truth. Rev. Joseph


    1:24–32. God gave them up (cf. vv. 24, 26, 28): This giving is not permissive (i.e., God lets them do what they want to do) or privative (i.e., God withdraws His gracious help); it is judicial. They were blinded not because God withdrew His light, but because of the judicial acts of God whereby He delivered them over to the natural result of their unbelief and action. When they followed the lie they began to walk in conformity to the lie. This is the kind of life-style described. Three results of the Gentiles’ rejection are given: God gave them up to all forms of uncleanness and its consequent actions (vv. 24, 25); God gave them up to all forms of sexual depravity and its consequent actions (vv. 26, 27); and God gave them over to a mind that would not retain Him in its knowledge and its consequent actions (vv. 28–32).


    Ps. 81:11 But my people would not hearken to my voice; and Israel would none of me.

    Ps. 81:12 So I gave them up unto their own hearts' lust: and they walked in their own counsels.


    Acts 7:42 Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?


    Eph. 4:18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

    Eph. 4:19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.


    1 Cor. 6:18 Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.

    1 Cor. 6:19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?


    Lev. 18:22 Thou shalt not lie with mankind, as with womankind: it is abomination.


    Rom. 1:25 Who changed m the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. m. 1 Thess. 1:9. n. Is. 44:20; Jer. 10:14; 13:25; 16:19.


    1 Thess. 1:9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;


    Isa. 44:20 He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?


    Jer. 10:14 Every man is brutish in his knowledge: every founder is confounded by the graven image: for his molten image is falsehood, and there is no breath in them.


    Jer. 13:25 This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood.


    Jer. 16:19 O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit.


    Served the creature: Finding a life in the manner of wild creatures, with no boundaries showing a preference to animal behavior. Not in serving God’s natural order. Living not in God’s Commandments. Rev. Joseph


    Rom. 1:26 For this cause God gave them up unto o vile affections: for even their women did change the natural use into that which is against nature: o. Lev. 18:22; Eph. 5:12.


    Orthodox Bible: 1:26, 27 Homosexual behavior, men with men, is a vile rejection of God’s order for creation. These passions are against nature and therefore spiritually devastating. Error means “delusion.”


    Lev. 18:22 Thou shalt not lie with mankind, as with womankind: it is abomination.   


    Eph. 5:12 For it is a shame even to speak of those things which are done of them in secret.


    Vile affections un-natural coupling of men and men woman and woman, in this Procreation does not occur as in a perfect natural state the way God meant it to be. Rev. Joseph


    Rom. 1:27 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.


    The unclean behavior of the LBGTQ behavior was present even then, they could not and would not be taught due to their vile affections and lust of flesh in their minds. Rev. Joseph


    Rom. 1:28 And even as they did not like to retain God in their knowledge, God gave them over to a t reprobate mind, to do those things p which are not convenient; t reprobate. p. Eph. 5:4.


    rep•ro•bate ( ˈrɛp rəˌbeɪt ) n., adj., v. -bat•ed, -bat•ing. n. 1. a depraved or wicked person.

    1. a person who is beyond hope of salvation.

    adj. 3. morally depraved; wicked. 4. being beyond hope of salvation.

    v.t.  5. to disapprove, condemn, or censure. 6. to exclude from salvation, as for sin.

    [1400–50; late Middle English (v.) < Latin reprobātus, past participle of reprobāre to reprove]

    rep′ro•bate`ness, n.

    rep′ro•bat`er, n.


    Eph. 5:4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.


    They gave up faith and belief in God casting the knowledge of God out of their thoughts, to serve their lust, so God cast them out into their own unclean thoughts and reprobate behavior. Rev. Joseph


    Rom. 1:29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,


    All these sins served not God but the downfall of mankind, the destruction of society. This behavior must be rejected in our society not accepted. It is not for us to judge them, but pity them and pray for their change of mind to come about, and change their behavior. It is frustrating but we should not allow ourselves to develop hatred, animosity, prejudice or bigotry towards anyone. This will condemn us, placing a darkness in our souls, for Jesus Christ will be their final judge. “Amen” Rev. Joseph


    Orthodox Bible: 1:29-32 While sexual immorality is not the only way man is given over to unrighteousness, it is often more destructive than other sins and thus receives specific attention here (see 1 Cor. 6:12-20). Those who focus only on sexual sins fail to see that all sin separates man from God and leads to destruction. Covetousness is a sinful passion directly opposite the virtue of thankfulness --- it is being unsatisfied with the blessings already received and having an insatiable desire for more. Murder also includes hatred towards another (Matt. 5:21-22). Whisperers are people who gossip. Inventors of evil things are those who cooperate with the devil to discover new forms of wickedness. Those who approve (v. 32) of sins such as homosexual behavior, greed, and rebellion against parents are as guilty as those who commit them.


    Rom. 1:30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,


    Lies backbiting, a boastful behavior they thought to highly of themselves. As it is said pride goeth before a fall. Rev. Joseph


    Rom. 1:31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:


    Rom. 1:32 Who q knowing the judgment of God, that they which commit such things r are worthy     of death, not only do the same, but s have pleasure in them that do them. q. Rom. 2:2. r. Rom. 6:21. s. Ps. 50:18; Hos. 7:3. 


    Rom. 2:2 But we are sure that the judgment of God is according to truth against them which commit such things.


    Rom. 6:21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.


    Ps. 50:18 When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.


    Hos. 7:3 They make the king glad with their wickedness, and the princes with their lies.