返回Chapter 1
Chapter 1
Chapter One
Rom. 1:1. Paul,
Neither Moses, nor many after him, not even the evangelists, placed their names before their writings, but the Apostle Paul places his name before each of his epistles: this is because they wrote for those who lived together with them, while he sent his writings from afar and by custom fulfilled the rule of the distinctive character of epistles. Only in the Epistle to the Hebrews does he not do this; for they hated him: therefore, lest upon hearing his name at once they should cease to listen to him, he conceals his name at the beginning. And why was he renamed from Saul to Paul? So that in this too he would not be less than the chief of the apostles, who was called Cephas, which means rock (Peter) (John 1:42), or the sons of Zebedee, who were named Boanerges, that is, sons of thunder (Mark 3:17).
Rom. 1:1. a servant
Slavery has many kinds. There is slavery by creation, of which it is said: (Ps. 118:91). There is also slavery through faith, of which it is said: "you became obedient to that form of teaching to which you were delivered" (Rom. 6:17). Finally, there is slavery by way of life: in this respect Moses was called a servant of God (Josh. 1:2). Paul is a "servant" in all these kinds.
Rom. 1:1. of Jesus Christ
He presents the names of the Lord from the Incarnation, ascending from below upward: for the names "Jesus" and "Christ," that is, the Anointed One, are names given after the Incarnation. He was anointed not with oil at all, but with the Holy Spirit, which is certainly more precious than oil. And that anointing can occur even without oil, listen: "Touch not Mine anointed" (Ps. 104:15), which saying must be referred to those who lived before the Law, when there was not even such a thing as anointing with oil.
Rom. 1:1. called
The word signifies humility; for by it the Apostle shows that he did not himself seek and find, but was called.
Rom. 1:1. an Apostle,
The Apostle used this word to distinguish himself from the other called ones. For all the faithful are called; but they were called only to believe, whereas to me, he says, the apostleship was also entrusted, which was entrusted to Christ as well, when He was sent by the Father.
Rom. 1:1. Set apart unto the gospel of God,
That is, chosen for the ministry of the Gospel. Otherwise: "chosen" instead of "predestined" for this, just as God says to Jeremiah: "before you came out of the womb, I sanctified you" (Jer. 1:5). And Paul himself says in one place: "when it pleased God, who chose me from my mother's womb" (Gal. 1:15). Furthermore, it is not without reason that he says: "called and chosen for the Gospel." Since his discourse was addressed to the vainglorious, he impresses upon them that he is worthy of trust, as one sent from above. And he calls the Gospel itself so not only on account of blessings already accomplished, but also on account of future ones, and by the very name of the Gospel he immediately comforts the listener, for the Gospel contains nothing sorrowful, such as the prophecies of the prophets, but treasures of countless blessings. And this Gospel is the Gospel of God, that is, of the Father, both because it was given by Him and because it makes Him known, for although He was known even in the Old Testament, it was only to the Jews, and even to them He was not known as Father, but later, through the Gospel, He together with the Son was revealed to the whole world.
Rom. 1:2. which He promised beforehand through His prophets,
Since the preaching was reviled as an innovation, he shows that it is more ancient than paganism and was previously described by the prophets; even the word "gospel" is found in David, who says: "The Lord gives the word; the women who proclaim the good tidings are a great host" (Ps. 68:11), and in Isaiah: "How beautiful upon the mountains are the feet of him who brings good tidings, who publishes peace" (Isa. 52:7).
Rom. 1:2. in the Holy Scriptures,
The prophets not only spoke, but also wrote and depicted things through actions, for example: Abraham through Isaac, Moses through the serpent, the lifting up of hands, and the slaying of the lamb. For when God was about to prepare something great, He foretells it long beforehand. Therefore, when He says that many prophets desired to see what you see, and did not see it (Matt. 13:17), He expresses by this that they did not see His very flesh, and therefore did not see the signs being performed before their eyes.
Rom. 1:3. concerning His Son, Who was born of the seed of David according to the flesh.
Here he clearly shows two births; for through the words "concerning His Son," that is, the Son of God, he indicates the birth from above, and through the expression "of the seed of David" – the birth from below. And by the addition "according to the flesh," he showed that the birth according to the Spirit also belongs to Him. Therefore the Gospel is not about a mere man, for it is about the Son of God, nor about God alone, for it is about the One born of the seed of David according to the flesh, so that One and the Same is both, that is, both Son of God and Son of David. Therefore let Nestorius be ashamed at last. The Apostle also mentions His birth according to the flesh, as do the three Evangelists, in order to lead the listeners from it to the higher birth. So too the Lord Himself was first seen as a man, and then recognized as God.
Rom. 1:4. And was declared the Son of God in power, according to the spirit of holiness, through the resurrection from the dead, concerning Jesus Christ our Lord.
Above he said: "concerning His Son," and now he proves how He was known as the Son of God, and says that He was declared, that is, shown, established, recognized; for declaration is recognition itself, a verdict and decision. For all recognized and decided that He is the Son of God. How so? "In power," that is, through the power of signs which He performed. Moreover, "according to the Spirit of holiness," through which He sanctified believers; for to grant this is proper to God. Also "through the resurrection from the dead," for He was the first, and moreover He alone raised Himself. Thus, He was known and revealed as the Son of God through the resurrection; for this too is a great thing, as He Himself says: "When you have lifted up the Son of Man, then you will know that I am He" (Jn. 8:28).
Rom. 1:5. Through Whom we received grace and apostleship, to bring about the obedience of faith among all the nations, for His name's sake.
Note the gratitude. Nothing, he says, is ours, but everything has been received by us through the Son. I received the apostleship and grace through the Spirit. "He," says the Lord, "will guide you" (John 16:13). And the Spirit says: "Set apart for Me Saul and Barnabas" (Acts 13:2), and: "to one is given through the Spirit the word of wisdom" (1 Cor. 12:8). What does this mean? That what belongs to the Spirit belongs to the Son and vice versa. Grace, he says, and apostleship "we received," that is, we became apostles not by our own merits, but by grace from above. But persuasion is also a work of grace; for the work of the apostles was to go and preach, but to persuade the listeners belongs entirely to God. "To bring about the obedience of faith." We were sent, he says, not for disputation nor for investigation or proof, but "to bring about the obedience of faith," so that those being taught would listen, believing without any objection.
Rom. 1:5. all the nations.
We received grace "to bring about the obedience of faith among all the nations" — not I alone, but the other apostles as well: for Paul did not reach all nations; unless someone should say that if not during his lifetime, then after his death he goes to all nations through his epistle. And they would believe upon hearing the name of Christ, not about His essence; for the name of Christ worked miracles, and it itself demands faith, because it too cannot be grasped by reason. See what a gift the preaching of the Gospel is: it was imparted not to one nation, as the Old Testament was, but to all nations.
Rom. 1:6. Among whom you also are, called of Jesus Christ — that is, whom He also called.
Here he crushes the arrogance of the Romans. You have not received more than the other nations, over whom you consider yourselves masters; therefore, just as we preach to the other nations, so also to you: do not boast. Otherwise: you too were called, you were preceded by grace, and did not come on your own.
Rom. 1:7. To all who are in Rome, beloved of God, called saints.
Not simply: "to all who are in Rome," but: "beloved of God." From what is it evident that they are beloved? From sanctification; and he calls all believers saints. He added: "called," implanting in the memory of the Romans the beneficence of God and showing that even if among them there were both consuls and prefects, God called all with the very same calling as commoners, having equally loved and sanctified you. Therefore, since you are equally both beloved, and called, and sanctified, do not exalt yourselves over those of humble birth.
Rom. 1:7. Grace to you and peace.
And the Lord commanded the apostles that when they enter houses, they should pronounce this word first. The war ended by Christ, which sin had generated for us against God, was no light matter, and that peace was acquired not by our labors, but by the grace of God: thus, first grace, then peace. The Apostle prays for the continuous and unbroken abiding of both these blessings, so that again, if we fall into sin, a new war would not be kindled.
Rom. 1:7. From God our Father and the Lord Jesus Christ.
Oh, how all-powerful is the grace that has proceeded from the love of God! Enemies and dishonored, we came to have God Himself as Father. Therefore, from God the Father and our Lord Jesus Christ, may grace and peace be unwavering among you. They bestowed them, and they are able also to preserve them.
Rom. 1:8. First of all, I thank my God through Jesus Christ for all of you, that your faith is proclaimed in all the world.
An introduction befitting the soul of Paul! He teaches us also to thank God, and not only for our own blessings, but also for the blessings of our neighbors, for in this consists love; and to give thanks not for earthly and perishable things, but for the fact that the Romans believed. And by the words "my God" he shows the disposition of his spirit at that time, appropriating the common God to himself, as the prophets also do, and even God Himself, calling Himself the God of Abraham, Isaac, and Jacob, in order to show His love for them. One must give thanks, he says, "through Jesus Christ," for He is the mediator of our thanksgiving to the Father, not only teaching us to give thanks, but also bringing our thanksgiving to the Father. For what should one give thanks? For the fact that the "faith" of the Romans "is proclaimed throughout the whole world." He testifies before them concerning two things: both that they believed, and that they believed with full assurance, so that their faith is proclaimed throughout the whole world, and through them all receive benefit for themselves, burning with emulation and imitation of the imperial city. Peter also preached in Rome, but Paul, considering his labors as one with his own, gives thanks for the faith of those taught by Peter — so free is he from envy!
Rom. 1:9. God is my witness, Whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you,
Since Paul had not yet seen the Romans, yet wanted to say that he always remembers them, he calls as witness the One Who knows hearts. Notice the tender compassion of the apostle: he always remembers people whom he had not even seen. Where does he remember them? In his prayers, and moreover unceasingly. I "serve" God, that is, I am a slave "in my spirit," that is, not with fleshly service, but with spiritual service; for pagan worship is fleshly and false, and Jewish worship, though not false, is also fleshly, whereas Christian worship is true and spiritual, as the Lord also says to the Samaritan woman: "the true worshipers will worship the Father in spirit and truth" (Jn. 4:23). Since there are many kinds of service to God (for one serves and labors for God by managing only his own affairs, another by caring for strangers and providing for widows, as the fellow servants of Stephen did, and another by fulfilling the ministry of the word), the apostle says: "God, Whom I serve in my spirit in the gospel of His Son." Above he attributed the gospel to the Father; but this is not strange, for what belongs to the Father belongs to the Son, and what belongs to the Son belongs to the Father. He says this, demonstrating that these cares are necessary for him; because the one who has been entrusted with the ministry of the gospel must care for all who have received the word.
Rom. 1:10. Always asking in my prayers that somehow by the will of God I may at last succeed in coming to you.
Now he adds why he remembers them. "To come," he says, "to you." Pay attention: as much as he loved them, as strongly as he desired to see them, he nevertheless did not wish to see them against the will of God. But we either love no one, or if we ever love someone, we do so against the will of God. That Paul unceasingly prayed to see them — this came from his strong love for them; and that he submitted to the beckoning of God — this was a sign of his great piety. Let us not grieve either, if we ever do not receive what we ask for in our prayers. We are not better than Paul, who three times asked the Lord for deliverance from the "thorn in the flesh," and did not receive what he desired (2 Cor. 12:7–9); for this was beneficial for him.
Rom. 1:11. For I greatly desire to see you, in order to impart to you some spiritual gift for your strengthening,
Others, he says, undertake long journeys for other purposes, but "I" do so in order to impart to you some gift. He says "some" out of modesty; for he did not say: I am going to teach you, but: to pass on what I have received, and moreover something small and proportionate to my abilities. "Gift," that is, everything that teachers proclaim for the benefit of their listeners; for although teaching is a good work, yet even our good works are gifts, because even for them help from above is needed.
Rom. 1:12. that is, to be comforted together with you by the mutual faith both of you and me.
In a covert manner he gave them to understand that the Romans needed to be corrected in many things. But since even this was said too strongly (for the Romans could say: what are you saying? Are we really wavering, going in circles, and in need of you to become firm?), he adds: "that is, to be comforted together with you." The meaning is this: you endure many afflictions; therefore I have desired to see you, in order to comfort you somewhat, or rather, to receive comfort myself as well. The common good requires this. For the believers of that time, living as though in captivity, needed to visit one another, and thereby greatly comforted each other. Does this mean that Paul also needed their assistance? Not at all; for he is a pillar of the Church. On the contrary, so as not to speak harshly and, as we said, not to grieve them, he expressed it as though he himself needed their comfort. But if someone says that what comforted and gladdened the apostle in this case was the growth of faith among the Romans, such an interpretation will also be good: it is evident from the apostle's own words: "by the mutual faith both of you and me." In that case the thought will be as follows: I too, seeing your faith, will be comforted and will rejoice, and you will receive firmness from my faith, receiving comfort regarding that in which you may perhaps waver, out of faintheartedness. But this he does not say openly; rather, as has been said, he skillfully implies it.
Rom. 1:13. I do not want you to be unaware, brethren, that I often intended to come to you (but was hindered until now).
He said above that he prayed to come to them, and some probably thought: if you are praying and desiring to give consolation and receive it, then what prevents you from coming? Therefore he added: "I was hindered" by God. Notice that the apostle does not inquire why he was hindered, but obeys the commands of the Master, teaching us also not to be curious about the things of God. So then, he proves that he did not fail to come to them out of negligence or contempt. I, he says, love you so greatly that although I was hindered, I by no means abandoned my intention; on the contrary, I constantly sought to come to you, because I love you exceedingly.
Rom. 1:13. To have some fruit among you also, as among the other nations.
Since Rome was a glorious city, to which all flocked as to a city rich in wonders and magnificent, lest anyone think that Paul greatly desired to see the Romans for this same reason, he says: I greatly desired to come in order to have "some fruit." At the same time he also removes another suspicion, for someone might say: you encountered obstacles because you wanted to come against the will of God. He did not say: to instruct in the faith, to teach, but expresses himself modestly: "to have some fruit," just as above: "to impart to you some gift." At the same time he also restrains them, saying: "as among the other nations." Do not think, he says, that you are better than the other nations because you hold dominion: you all stand in the same rank.
Rom. 1:14. I am a debtor both to Greeks and to barbarians, both to the wise and to the unwise.
Rom. 1:15. So, as much as is in me, I am ready to preach the gospel to you also who are in Rome.
And this is a matter of modesty. I, he says, am not bestowing some favor, but am fulfilling the command of the Master, and you should thank God, for He is the benefactor, while I am "obligated." He said the same thing to the Corinthians as well: "Woe to me if I do not preach the gospel" (1 Cor. 9:16). Therefore I am ready to preach to you as well, even if dangers are before my eyes. Such was his zeal for Christ!
Rom. 1:16. For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to everyone who believes.
The Romans were too attached to worldly glory, and Paul had to preach Jesus, who had endured every kind of dishonor, and the Romans could naturally be ashamed that such was the Savior. Therefore he says, "I am not ashamed," teaching them, among other things, not to be ashamed either, because he himself not only was not ashamed of the Crucified One, but even boasted and gloried in Him. Furthermore, since they were puffed up with wisdom, I, he says, go to preach the cross, and I am not ashamed of it; for it "is the power of God unto salvation." There is a power of God also for punishment; thus God demonstrated His power to the Egyptians by punishing them. There is also a power unto destruction, as it is said: "fear Him who is able to destroy in gehenna" (Mt. 10:28). So then, what I, Paul, preach contains not punishment, not destruction, but salvation. To whom? "To everyone who believes." For the gospel serves unto salvation not simply to all, but to those who receive it.
Rom. 1:16. First to the Jew, then also to the Greek.
Here the word "first" means priority in order, not superiority in grace; for the Jew should not be preferred on the grounds that he receives more justification: he was only deemed worthy to receive it before others; which is why the word "first" expresses only priority in the order of speech.
Rom. 1:17. In it the righteousness of God is revealed from faith to faith, as it is written: the righteous shall live by faith.
Having said that the gospel is "unto salvation," he explains how it is "unto salvation." The righteousness of God, he says, saves us, not our own righteousness. For what righteousness can we have, who are cursed in our works and corrupt? But God justified us not by works, but by faith, which must grow into greater and greater faith, for it is not enough to believe at first, but we must ascend from initial faith into most perfect faith, that is, into a state that is unshakeable and firm, just as the apostles said to the Lord: "Increase our faith" (Lk. 17:5). And what was said, that is, that we have been justified by the righteousness of God, he confirms with words from the prophecy of Habakkuk: "the righteous," he says, "shall live by faith." Since what has been given to us by God surpasses all human thoughts, faith is justly needed for us; for if we were to begin investigating the works of God, we would lose everything.
Rom. 1:18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth by unrighteousness.
Having begun with what brings greater "benefits," and having said that the righteousness of God is revealed through the Gospel, he now uses expressions that can instill fear, for he knew that the greater part of people are drawn to virtue by fear. So too the Lord Jesus, when speaking of the Kingdom, also speaks of Gehenna. And the prophets first offer promises, and then threats. For the first is a matter of God's antecedent will, while the latter is a consequence of our negligence. Pay attention to the order of the speech: Christ came, he says, and brought you justification and forgiveness; if you do not accept them, then the wrath of God is revealed from heaven, evidently at the time of the Second Coming. Even now we experience the wrath of God, but for correction, whereas then it will be only for punishment. And now we often think we see injury coming from people, but then it will be clear that the punishment is from God upon all ungodliness. True worship and piety are one, but ungodliness is manifold, which is why he said "all ungodliness," since it has many paths, "and unrighteousness of men." Ungodliness and unrighteousness are not the same thing. The former is against God, while the latter is against people, and moreover the first is a sin of contemplation, while the latter is a sin of action. Unrighteousness also has many paths, for one wrongs a neighbor either in property, or in wife, or in honor. However, some maintain that by unrighteousness Paul also means doctrine. And as for what "suppressing the truth in unrighteousness" means, listen. The truth, or knowledge of God, was implanted in people at their very birth; but this truth and knowledge the pagans suppressed by unrighteousness, that is, they insulted it by acting contrary to what had been communicated to them, ascribing the glory of God to idols. Imagine a man who received money to spend for the glory of the king. If he had spent it on thieves and harlots, he would rightly be called an offender against the king's glory. So too the pagans suppressed by unrighteousness, that is, they concealed and unjustly obscured the glory of God and the knowledge of Him, using them not as they ought to have been used.
Rom. 1:19. For what can be known about God is manifest to them, because God has manifested it to them.
Rom. 1:20. For the invisible things of Him, both His eternal power and Divinity, are clearly seen from the creation of the world, being understood through the things that are made, so that they are without excuse.
So it turned out in practice. God created the world not so that they would be without excuse; but so it turned out in practice. Note this peculiarity of Scripture and do not criticize it. In many places it contains such expressions, for the explanation of which one must seek the reason for what is mentioned in it through experience. Thus David says: "and done evil in Your sight, so that You are justified in Your sentence" (Ps. 50:6). This expression seems strange; but it is not so. It conveys the following: having been blessed by You, Lord, beyond all expectation, I sinned before You; from this it came about that if You assert Your rights against me at the judgment, You will prevail. Thus, God is justified by our actions, when we prove ungrateful to Him for the benefits received from Him and have nothing in our defense. The pagans, therefore, have no excuse either; for having come to know God from creation, they did not glorify Him as they ought, but rendered the worship due to Him to idols.
Rom. 1:21. But since they, having known God, did not glorify Him as God, nor gave thanks.
Above he said that the pagans insulted the knowledge of God by not using it as they ought. From what is it evident that they had this knowledge? He speaks of this now: "for what can be known about God is plain to them." Then he proves this too, saying that the good order of creation proclaims the Creator, as David also says: "the heavens declare the glory of God" (Ps. 18:2). And what exactly can be known about God, learn from the following. Concerning God, some things cannot be known, namely His essence, while other things can be known—that is, everything pertaining to His essence: goodness, wisdom, power, divinity or majesty, which Paul also calls "His invisible attributes," but known through the contemplation of visible creatures. Thus the apostle showed the pagans what can be known about God, that is, everything pertaining to His essence, which is invisible to the eyes of the senses but can be perceived by the mind from the good order of creation. Some understand "invisible things" here to mean the angels, but such an understanding, in my opinion, is incorrect. One of the fathers stated that "eternal power" is the Son, and "Godhead" is the Holy Spirit.
Rom. 1:21. But they became vain in their reasonings, and their senseless heart was darkened;
Rom. 1:22. Calling themselves wise, they became fools.
He presents the reason why they fell into such madness. In everything, he says, they relied on their own reasoning, and, wishing to find the Indescribable in images and the Incorporeal in bodies, they proved unsuccessful, unable to achieve their goal through reasoning. He calls their heart foolish because they did not wish to know all things by faith. How then did they come to such error, that in everything they relied on their own reasoning? Because they imagined themselves wise, which is why they became fools. For what is more foolish than worshiping stones and trees?
Rom. 1:23. And they changed the glory of the incorruptible God into an image made like corruptible man, and birds, and four-footed beasts, and creeping things.
He who changes, before changing, has in himself something different. They too, then, had knowledge, but they destroyed it, and, having desired to have something different in place of what they had, they lost even what they had. They rendered the glory of the incorruptible God not to a man, but to an image of corruptible man, and, what is worse than this, they descended to creeping things, even to their images. To such a degree had they lost their minds! The knowledge that ought to have been held concerning the Being who incomparably surpasses all things, they applied to an object incomparably more contemptible than all things. And the "glory" of God consists in knowing that God created all things, provides for all things, and the rest that is fitting to Him. Who exactly erred in what has been said? The wisest of men, the Egyptians; for they worshipped even images of creeping things.
Rom. 1:24. God also gave them over, in the lusts of their hearts, to uncleanness, so that they dishonored their own bodies among themselves.
Rom. 1:25. They exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, Who is blessed forever, amen.
The word "gave over" is used instead of "permitted," just as a physician treating a sick person, seeing that he neglects his diet and does not obey him, gives him over to a greater illness, that is, leaves him and permits him to follow his own will and thus not be freed from the illness. Some, however, understood the expression "God gave them over" as follows: He gave them over to the insult and insolence they had committed against God, just as we say: so-and-so was ruined by money, whereas money does not ruin, but the misuse of it does; or: Saul was corrupted by his kingdom, that is, by the misuse of his kingdom. Thus the pagans were given over to uncleanness by their own depravity, so that there was no need for others to dishonor them, but they themselves brought dishonor upon themselves; for such are impure passions. And for what were they given over to uncleanness? For having dishonored God; for whoever does not wish to know God is immediately corrupted in morality as well, as David also says: "The fool has said in his heart, There is no God," and then: "they are corrupt and have done abominable works" (Ps. 13:1). They exchanged what in truth belonged to God and applied it to false gods. "Worshipped" (ἐσεβάσθησαν) is used instead of: paid honor (ἐτίμησαν). And "served" (ἐλάτρευσαν) is used instead of: rendered service by deeds; for λατρεία means honor rendered in deed. He did not simply say "worshipped and served the creature," but "rather than the Creator," magnifying the guilt by comparison. Nevertheless, he says, God is "blessed forever," that is, He suffered no harm whatsoever from their having dishonored Him, but is blessed forever — immovably and indubitably; for this is what "amen" means.
Rom. 1:26. For this reason God gave them over to shameful passions: for their women exchanged the natural use for that which is contrary to nature;
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 the recompense of their error which was due.
Again he says that God "gave them over to passions" because they served the creature. Just as in the doctrine of God they became corrupt, having abandoned the guidance of creation, so also in their life they became abominable, having abandoned natural pleasure (which is the most convenient and pleasant of all) and having given themselves over to unnatural pleasure (which is the most difficult and unpleasant of all). This is what the word "exchanged" means, which shows that they abandoned what they had and chose something else. Thus he presents nature, which they transgressed, as a great accuser of both sexes. Having spoken in a veiled manner about women something shameful and such as is indecent to express clearly, he speaks also about men, that they "burned in their lust for one another," showing that they gave themselves over to licentiousness and frenzied love. He did not say they were "doing" desire, but "shame," showing that they outraged nature, and he said "burned in their lust" with the intent that no one would think that their disease was mere desire. "Doing what is shameful." That is, they zealously gave themselves over to impurity, committing it in actual deed, and received recompense for their departure from God and idolatrous error in this very shame and in this very pleasure, having in it, as something unnatural and full of impurity, punishment for themselves. And Paul says this because it was not yet possible to convince them of the existence of Gehenna. If, he says, you do not believe the teaching about Gehenna, then believe that the punishment for them consists in the very impure activity itself.
Rom. 1:28. And as they did not care to have God in their knowledge, God gave them over to a debased mind – to do improper things,
Here, for the third time, he repeats the same thought and uses the same word, saying: "gave over." As the cause of their being abandoned by God, he everywhere presents the impiety of people, as he does now as well. "And even as they did not care to retain God in their knowledge, He gave them over" to passions. The offense they committed against God, he says, was not a sin of ignorance, but an intentional one. For he did not say: since they did not know, but says: "and even as they did not care," that is, they resolved not to retain God in their knowledge and voluntarily chose impiety. Therefore, their sins are not sins of the flesh, as certain heretics assert, but of wrong judgments. First they rejected the knowledge of God, and only then did God allow them to fall into a debased mind. To better explain the expression "God gave them over," some of the Fathers made use of an excellent illustration. They reason as follows: when someone, not wishing to see the sun, closes his eyes and then falls into a pit, we say that it was not the sun, which he did not see, that cast him into the pit, that the man did not fall into the pit because the sun cast him there in anger, but because it did not illuminate his eyes. And why did it not illuminate his eyes? Because he closed his eyes. So too God gave them over to shameful passions. Why? Because people did not know Him. And why did they not know Him? Because they did not consider and did not resolve to know Him.
Rom. 1:29. so that they are filled with all unrighteousness.
Notice how he intensifies the speech; he calls them filled, and moreover with "all" unrighteousness, that is, having reached the utmost degree of every vice. Then he enumerates the kinds of vice as well.
Rom. 1:29. fornication,
By the name "fornication" he denotes every kind of impurity in general.
Rom. 1:29. wickedness,
This is treachery against one's neighbor.
Rom. 1:29. covetousness,
This is the desire for possessions.
Rom. 1:29. malice,
This is vindictiveness.
Rom. 1:29. Filled with envy, murder,
Murder always comes from envy. Thus Abel was killed out of envy. And Joseph too they wanted to kill out of envy.
Rom. 1:29. Quarrels, deceit,
From envy arise both strife and deceit, to the destruction of the one who is envied.
Rom. 1:29. maliciousness.
A deeply hidden malice, forgotten through some kindness.
Rom. 1:30. slanderers,
Secret whisperers.
Rom. 1:30. backbiters,
Obvious revilers.
Rom. 1:30. God-haters,
Haters of God, or hated by God.
Rom. 1:30. Insolent, boastful, proud,
He ascends to the stronghold of evils. For if one who takes pride in a good deed destroys it by pride, how much more does he destroy it when he does evil? Such a person is incapable of repentance. Know, then, that haughtiness is contempt of God, while pride is contempt of people, from which insult is born; for he who despises people insults and tramples upon all. Pride by nature precedes insult; but to us the insult first becomes apparent, and only afterward does its mother — pride — become known.
Rom. 1:30. Inventive in evil,
For they were not content with the evil done before; from which it is again evident that they sinned not out of impulse, but deliberately and of their own disposition.
Rom. 1:30. Disobedient to parents,
Against nature itself, he says, they rose up.
Rom. 1:31. Senseless,
And rightly so. For how could those who did not obey their parents understand anything?
Rom. 1:31. faithless,
That is, they are not steadfast in agreements.
Rom. 1:31. Unloving, implacable, unmerciful.
The root of all evils is the very cooling of love: for from this it follows that one does not make peace with another, one does not love another, one does not show mercy to another. About this Christ also said: "Because of the increase of wickedness, the love of many will grow cold" (Matt. 24:12). Nature itself unites us with one another, as it does other animals; but people have not understood this.
Rom. 1:32. They know the righteous judgment of God, that those who practice such things are deserving of death; yet they not only do them, but also approve of those who practice them.
Having demonstrated that the pagans were filled with every vice because they did not wish to know God, he now proves that they deserve no excuse. They cannot say: we did not know what is good; for they knew that God is righteous. This means they do evil voluntarily, and, what is even worse, they approve of those who do it, that is, they patronize evil — which is an incurable disease.
Rom. 1:1. Paul,
Neither Moses, nor many after him, not even the evangelists, placed their names before their writings, but the Apostle Paul places his name before each of his epistles: this is because they wrote for those who lived together with them, while he sent his writings from afar and by custom fulfilled the rule of the distinctive character of epistles. Only in the Epistle to the Hebrews does he not do this; for they hated him: therefore, lest upon hearing his name at once they should cease to listen to him, he conceals his name at the beginning. And why was he renamed from Saul to Paul? So that in this too he would not be less than the chief of the apostles, who was called Cephas, which means rock (Peter) (John 1:42), or the sons of Zebedee, who were named Boanerges, that is, sons of thunder (Mark 3:17).
Rom. 1:1. a servant
Slavery has many kinds. There is slavery by creation, of which it is said: (Ps. 118:91). There is also slavery through faith, of which it is said: "you became obedient to that form of teaching to which you were delivered" (Rom. 6:17). Finally, there is slavery by way of life: in this respect Moses was called a servant of God (Josh. 1:2). Paul is a "servant" in all these kinds.
Rom. 1:1. of Jesus Christ
He presents the names of the Lord from the Incarnation, ascending from below upward: for the names "Jesus" and "Christ," that is, the Anointed One, are names given after the Incarnation. He was anointed not with oil at all, but with the Holy Spirit, which is certainly more precious than oil. And that anointing can occur even without oil, listen: "Touch not Mine anointed" (Ps. 104:15), which saying must be referred to those who lived before the Law, when there was not even such a thing as anointing with oil.
Rom. 1:1. called
The word signifies humility; for by it the Apostle shows that he did not himself seek and find, but was called.
Rom. 1:1. an Apostle,
The Apostle used this word to distinguish himself from the other called ones. For all the faithful are called; but they were called only to believe, whereas to me, he says, the apostleship was also entrusted, which was entrusted to Christ as well, when He was sent by the Father.
Rom. 1:1. Set apart unto the gospel of God,
That is, chosen for the ministry of the Gospel. Otherwise: "chosen" instead of "predestined" for this, just as God says to Jeremiah: "before you came out of the womb, I sanctified you" (Jer. 1:5). And Paul himself says in one place: "when it pleased God, who chose me from my mother's womb" (Gal. 1:15). Furthermore, it is not without reason that he says: "called and chosen for the Gospel." Since his discourse was addressed to the vainglorious, he impresses upon them that he is worthy of trust, as one sent from above. And he calls the Gospel itself so not only on account of blessings already accomplished, but also on account of future ones, and by the very name of the Gospel he immediately comforts the listener, for the Gospel contains nothing sorrowful, such as the prophecies of the prophets, but treasures of countless blessings. And this Gospel is the Gospel of God, that is, of the Father, both because it was given by Him and because it makes Him known, for although He was known even in the Old Testament, it was only to the Jews, and even to them He was not known as Father, but later, through the Gospel, He together with the Son was revealed to the whole world.
Rom. 1:2. which He promised beforehand through His prophets,
Since the preaching was reviled as an innovation, he shows that it is more ancient than paganism and was previously described by the prophets; even the word "gospel" is found in David, who says: "The Lord gives the word; the women who proclaim the good tidings are a great host" (Ps. 68:11), and in Isaiah: "How beautiful upon the mountains are the feet of him who brings good tidings, who publishes peace" (Isa. 52:7).
Rom. 1:2. in the Holy Scriptures,
The prophets not only spoke, but also wrote and depicted things through actions, for example: Abraham through Isaac, Moses through the serpent, the lifting up of hands, and the slaying of the lamb. For when God was about to prepare something great, He foretells it long beforehand. Therefore, when He says that many prophets desired to see what you see, and did not see it (Matt. 13:17), He expresses by this that they did not see His very flesh, and therefore did not see the signs being performed before their eyes.
Rom. 1:3. concerning His Son, Who was born of the seed of David according to the flesh.
Here he clearly shows two births; for through the words "concerning His Son," that is, the Son of God, he indicates the birth from above, and through the expression "of the seed of David" – the birth from below. And by the addition "according to the flesh," he showed that the birth according to the Spirit also belongs to Him. Therefore the Gospel is not about a mere man, for it is about the Son of God, nor about God alone, for it is about the One born of the seed of David according to the flesh, so that One and the Same is both, that is, both Son of God and Son of David. Therefore let Nestorius be ashamed at last. The Apostle also mentions His birth according to the flesh, as do the three Evangelists, in order to lead the listeners from it to the higher birth. So too the Lord Himself was first seen as a man, and then recognized as God.
Rom. 1:4. And was declared the Son of God in power, according to the spirit of holiness, through the resurrection from the dead, concerning Jesus Christ our Lord.
Above he said: "concerning His Son," and now he proves how He was known as the Son of God, and says that He was declared, that is, shown, established, recognized; for declaration is recognition itself, a verdict and decision. For all recognized and decided that He is the Son of God. How so? "In power," that is, through the power of signs which He performed. Moreover, "according to the Spirit of holiness," through which He sanctified believers; for to grant this is proper to God. Also "through the resurrection from the dead," for He was the first, and moreover He alone raised Himself. Thus, He was known and revealed as the Son of God through the resurrection; for this too is a great thing, as He Himself says: "When you have lifted up the Son of Man, then you will know that I am He" (Jn. 8:28).
Rom. 1:5. Through Whom we received grace and apostleship, to bring about the obedience of faith among all the nations, for His name's sake.
Note the gratitude. Nothing, he says, is ours, but everything has been received by us through the Son. I received the apostleship and grace through the Spirit. "He," says the Lord, "will guide you" (John 16:13). And the Spirit says: "Set apart for Me Saul and Barnabas" (Acts 13:2), and: "to one is given through the Spirit the word of wisdom" (1 Cor. 12:8). What does this mean? That what belongs to the Spirit belongs to the Son and vice versa. Grace, he says, and apostleship "we received," that is, we became apostles not by our own merits, but by grace from above. But persuasion is also a work of grace; for the work of the apostles was to go and preach, but to persuade the listeners belongs entirely to God. "To bring about the obedience of faith." We were sent, he says, not for disputation nor for investigation or proof, but "to bring about the obedience of faith," so that those being taught would listen, believing without any objection.
Rom. 1:5. all the nations.
We received grace "to bring about the obedience of faith among all the nations" — not I alone, but the other apostles as well: for Paul did not reach all nations; unless someone should say that if not during his lifetime, then after his death he goes to all nations through his epistle. And they would believe upon hearing the name of Christ, not about His essence; for the name of Christ worked miracles, and it itself demands faith, because it too cannot be grasped by reason. See what a gift the preaching of the Gospel is: it was imparted not to one nation, as the Old Testament was, but to all nations.
Rom. 1:6. Among whom you also are, called of Jesus Christ — that is, whom He also called.
Here he crushes the arrogance of the Romans. You have not received more than the other nations, over whom you consider yourselves masters; therefore, just as we preach to the other nations, so also to you: do not boast. Otherwise: you too were called, you were preceded by grace, and did not come on your own.
Rom. 1:7. To all who are in Rome, beloved of God, called saints.
Not simply: "to all who are in Rome," but: "beloved of God." From what is it evident that they are beloved? From sanctification; and he calls all believers saints. He added: "called," implanting in the memory of the Romans the beneficence of God and showing that even if among them there were both consuls and prefects, God called all with the very same calling as commoners, having equally loved and sanctified you. Therefore, since you are equally both beloved, and called, and sanctified, do not exalt yourselves over those of humble birth.
Rom. 1:7. Grace to you and peace.
And the Lord commanded the apostles that when they enter houses, they should pronounce this word first. The war ended by Christ, which sin had generated for us against God, was no light matter, and that peace was acquired not by our labors, but by the grace of God: thus, first grace, then peace. The Apostle prays for the continuous and unbroken abiding of both these blessings, so that again, if we fall into sin, a new war would not be kindled.
Rom. 1:7. From God our Father and the Lord Jesus Christ.
Oh, how all-powerful is the grace that has proceeded from the love of God! Enemies and dishonored, we came to have God Himself as Father. Therefore, from God the Father and our Lord Jesus Christ, may grace and peace be unwavering among you. They bestowed them, and they are able also to preserve them.
Rom. 1:8. First of all, I thank my God through Jesus Christ for all of you, that your faith is proclaimed in all the world.
An introduction befitting the soul of Paul! He teaches us also to thank God, and not only for our own blessings, but also for the blessings of our neighbors, for in this consists love; and to give thanks not for earthly and perishable things, but for the fact that the Romans believed. And by the words "my God" he shows the disposition of his spirit at that time, appropriating the common God to himself, as the prophets also do, and even God Himself, calling Himself the God of Abraham, Isaac, and Jacob, in order to show His love for them. One must give thanks, he says, "through Jesus Christ," for He is the mediator of our thanksgiving to the Father, not only teaching us to give thanks, but also bringing our thanksgiving to the Father. For what should one give thanks? For the fact that the "faith" of the Romans "is proclaimed throughout the whole world." He testifies before them concerning two things: both that they believed, and that they believed with full assurance, so that their faith is proclaimed throughout the whole world, and through them all receive benefit for themselves, burning with emulation and imitation of the imperial city. Peter also preached in Rome, but Paul, considering his labors as one with his own, gives thanks for the faith of those taught by Peter — so free is he from envy!
Rom. 1:9. God is my witness, Whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you,
Since Paul had not yet seen the Romans, yet wanted to say that he always remembers them, he calls as witness the One Who knows hearts. Notice the tender compassion of the apostle: he always remembers people whom he had not even seen. Where does he remember them? In his prayers, and moreover unceasingly. I "serve" God, that is, I am a slave "in my spirit," that is, not with fleshly service, but with spiritual service; for pagan worship is fleshly and false, and Jewish worship, though not false, is also fleshly, whereas Christian worship is true and spiritual, as the Lord also says to the Samaritan woman: "the true worshipers will worship the Father in spirit and truth" (Jn. 4:23). Since there are many kinds of service to God (for one serves and labors for God by managing only his own affairs, another by caring for strangers and providing for widows, as the fellow servants of Stephen did, and another by fulfilling the ministry of the word), the apostle says: "God, Whom I serve in my spirit in the gospel of His Son." Above he attributed the gospel to the Father; but this is not strange, for what belongs to the Father belongs to the Son, and what belongs to the Son belongs to the Father. He says this, demonstrating that these cares are necessary for him; because the one who has been entrusted with the ministry of the gospel must care for all who have received the word.
Rom. 1:10. Always asking in my prayers that somehow by the will of God I may at last succeed in coming to you.
Now he adds why he remembers them. "To come," he says, "to you." Pay attention: as much as he loved them, as strongly as he desired to see them, he nevertheless did not wish to see them against the will of God. But we either love no one, or if we ever love someone, we do so against the will of God. That Paul unceasingly prayed to see them — this came from his strong love for them; and that he submitted to the beckoning of God — this was a sign of his great piety. Let us not grieve either, if we ever do not receive what we ask for in our prayers. We are not better than Paul, who three times asked the Lord for deliverance from the "thorn in the flesh," and did not receive what he desired (2 Cor. 12:7–9); for this was beneficial for him.
Rom. 1:11. For I greatly desire to see you, in order to impart to you some spiritual gift for your strengthening,
Others, he says, undertake long journeys for other purposes, but "I" do so in order to impart to you some gift. He says "some" out of modesty; for he did not say: I am going to teach you, but: to pass on what I have received, and moreover something small and proportionate to my abilities. "Gift," that is, everything that teachers proclaim for the benefit of their listeners; for although teaching is a good work, yet even our good works are gifts, because even for them help from above is needed.
Rom. 1:12. that is, to be comforted together with you by the mutual faith both of you and me.
In a covert manner he gave them to understand that the Romans needed to be corrected in many things. But since even this was said too strongly (for the Romans could say: what are you saying? Are we really wavering, going in circles, and in need of you to become firm?), he adds: "that is, to be comforted together with you." The meaning is this: you endure many afflictions; therefore I have desired to see you, in order to comfort you somewhat, or rather, to receive comfort myself as well. The common good requires this. For the believers of that time, living as though in captivity, needed to visit one another, and thereby greatly comforted each other. Does this mean that Paul also needed their assistance? Not at all; for he is a pillar of the Church. On the contrary, so as not to speak harshly and, as we said, not to grieve them, he expressed it as though he himself needed their comfort. But if someone says that what comforted and gladdened the apostle in this case was the growth of faith among the Romans, such an interpretation will also be good: it is evident from the apostle's own words: "by the mutual faith both of you and me." In that case the thought will be as follows: I too, seeing your faith, will be comforted and will rejoice, and you will receive firmness from my faith, receiving comfort regarding that in which you may perhaps waver, out of faintheartedness. But this he does not say openly; rather, as has been said, he skillfully implies it.
Rom. 1:13. I do not want you to be unaware, brethren, that I often intended to come to you (but was hindered until now).
He said above that he prayed to come to them, and some probably thought: if you are praying and desiring to give consolation and receive it, then what prevents you from coming? Therefore he added: "I was hindered" by God. Notice that the apostle does not inquire why he was hindered, but obeys the commands of the Master, teaching us also not to be curious about the things of God. So then, he proves that he did not fail to come to them out of negligence or contempt. I, he says, love you so greatly that although I was hindered, I by no means abandoned my intention; on the contrary, I constantly sought to come to you, because I love you exceedingly.
Rom. 1:13. To have some fruit among you also, as among the other nations.
Since Rome was a glorious city, to which all flocked as to a city rich in wonders and magnificent, lest anyone think that Paul greatly desired to see the Romans for this same reason, he says: I greatly desired to come in order to have "some fruit." At the same time he also removes another suspicion, for someone might say: you encountered obstacles because you wanted to come against the will of God. He did not say: to instruct in the faith, to teach, but expresses himself modestly: "to have some fruit," just as above: "to impart to you some gift." At the same time he also restrains them, saying: "as among the other nations." Do not think, he says, that you are better than the other nations because you hold dominion: you all stand in the same rank.
Rom. 1:14. I am a debtor both to Greeks and to barbarians, both to the wise and to the unwise.
Rom. 1:15. So, as much as is in me, I am ready to preach the gospel to you also who are in Rome.
And this is a matter of modesty. I, he says, am not bestowing some favor, but am fulfilling the command of the Master, and you should thank God, for He is the benefactor, while I am "obligated." He said the same thing to the Corinthians as well: "Woe to me if I do not preach the gospel" (1 Cor. 9:16). Therefore I am ready to preach to you as well, even if dangers are before my eyes. Such was his zeal for Christ!
Rom. 1:16. For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to everyone who believes.
The Romans were too attached to worldly glory, and Paul had to preach Jesus, who had endured every kind of dishonor, and the Romans could naturally be ashamed that such was the Savior. Therefore he says, "I am not ashamed," teaching them, among other things, not to be ashamed either, because he himself not only was not ashamed of the Crucified One, but even boasted and gloried in Him. Furthermore, since they were puffed up with wisdom, I, he says, go to preach the cross, and I am not ashamed of it; for it "is the power of God unto salvation." There is a power of God also for punishment; thus God demonstrated His power to the Egyptians by punishing them. There is also a power unto destruction, as it is said: "fear Him who is able to destroy in gehenna" (Mt. 10:28). So then, what I, Paul, preach contains not punishment, not destruction, but salvation. To whom? "To everyone who believes." For the gospel serves unto salvation not simply to all, but to those who receive it.
Rom. 1:16. First to the Jew, then also to the Greek.
Here the word "first" means priority in order, not superiority in grace; for the Jew should not be preferred on the grounds that he receives more justification: he was only deemed worthy to receive it before others; which is why the word "first" expresses only priority in the order of speech.
Rom. 1:17. In it the righteousness of God is revealed from faith to faith, as it is written: the righteous shall live by faith.
Having said that the gospel is "unto salvation," he explains how it is "unto salvation." The righteousness of God, he says, saves us, not our own righteousness. For what righteousness can we have, who are cursed in our works and corrupt? But God justified us not by works, but by faith, which must grow into greater and greater faith, for it is not enough to believe at first, but we must ascend from initial faith into most perfect faith, that is, into a state that is unshakeable and firm, just as the apostles said to the Lord: "Increase our faith" (Lk. 17:5). And what was said, that is, that we have been justified by the righteousness of God, he confirms with words from the prophecy of Habakkuk: "the righteous," he says, "shall live by faith." Since what has been given to us by God surpasses all human thoughts, faith is justly needed for us; for if we were to begin investigating the works of God, we would lose everything.
Rom. 1:18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth by unrighteousness.
Having begun with what brings greater "benefits," and having said that the righteousness of God is revealed through the Gospel, he now uses expressions that can instill fear, for he knew that the greater part of people are drawn to virtue by fear. So too the Lord Jesus, when speaking of the Kingdom, also speaks of Gehenna. And the prophets first offer promises, and then threats. For the first is a matter of God's antecedent will, while the latter is a consequence of our negligence. Pay attention to the order of the speech: Christ came, he says, and brought you justification and forgiveness; if you do not accept them, then the wrath of God is revealed from heaven, evidently at the time of the Second Coming. Even now we experience the wrath of God, but for correction, whereas then it will be only for punishment. And now we often think we see injury coming from people, but then it will be clear that the punishment is from God upon all ungodliness. True worship and piety are one, but ungodliness is manifold, which is why he said "all ungodliness," since it has many paths, "and unrighteousness of men." Ungodliness and unrighteousness are not the same thing. The former is against God, while the latter is against people, and moreover the first is a sin of contemplation, while the latter is a sin of action. Unrighteousness also has many paths, for one wrongs a neighbor either in property, or in wife, or in honor. However, some maintain that by unrighteousness Paul also means doctrine. And as for what "suppressing the truth in unrighteousness" means, listen. The truth, or knowledge of God, was implanted in people at their very birth; but this truth and knowledge the pagans suppressed by unrighteousness, that is, they insulted it by acting contrary to what had been communicated to them, ascribing the glory of God to idols. Imagine a man who received money to spend for the glory of the king. If he had spent it on thieves and harlots, he would rightly be called an offender against the king's glory. So too the pagans suppressed by unrighteousness, that is, they concealed and unjustly obscured the glory of God and the knowledge of Him, using them not as they ought to have been used.
Rom. 1:19. For what can be known about God is manifest to them, because God has manifested it to them.
Rom. 1:20. For the invisible things of Him, both His eternal power and Divinity, are clearly seen from the creation of the world, being understood through the things that are made, so that they are without excuse.
So it turned out in practice. God created the world not so that they would be without excuse; but so it turned out in practice. Note this peculiarity of Scripture and do not criticize it. In many places it contains such expressions, for the explanation of which one must seek the reason for what is mentioned in it through experience. Thus David says: "and done evil in Your sight, so that You are justified in Your sentence" (Ps. 50:6). This expression seems strange; but it is not so. It conveys the following: having been blessed by You, Lord, beyond all expectation, I sinned before You; from this it came about that if You assert Your rights against me at the judgment, You will prevail. Thus, God is justified by our actions, when we prove ungrateful to Him for the benefits received from Him and have nothing in our defense. The pagans, therefore, have no excuse either; for having come to know God from creation, they did not glorify Him as they ought, but rendered the worship due to Him to idols.
Rom. 1:21. But since they, having known God, did not glorify Him as God, nor gave thanks.
Above he said that the pagans insulted the knowledge of God by not using it as they ought. From what is it evident that they had this knowledge? He speaks of this now: "for what can be known about God is plain to them." Then he proves this too, saying that the good order of creation proclaims the Creator, as David also says: "the heavens declare the glory of God" (Ps. 18:2). And what exactly can be known about God, learn from the following. Concerning God, some things cannot be known, namely His essence, while other things can be known—that is, everything pertaining to His essence: goodness, wisdom, power, divinity or majesty, which Paul also calls "His invisible attributes," but known through the contemplation of visible creatures. Thus the apostle showed the pagans what can be known about God, that is, everything pertaining to His essence, which is invisible to the eyes of the senses but can be perceived by the mind from the good order of creation. Some understand "invisible things" here to mean the angels, but such an understanding, in my opinion, is incorrect. One of the fathers stated that "eternal power" is the Son, and "Godhead" is the Holy Spirit.
Rom. 1:21. But they became vain in their reasonings, and their senseless heart was darkened;
Rom. 1:22. Calling themselves wise, they became fools.
He presents the reason why they fell into such madness. In everything, he says, they relied on their own reasoning, and, wishing to find the Indescribable in images and the Incorporeal in bodies, they proved unsuccessful, unable to achieve their goal through reasoning. He calls their heart foolish because they did not wish to know all things by faith. How then did they come to such error, that in everything they relied on their own reasoning? Because they imagined themselves wise, which is why they became fools. For what is more foolish than worshiping stones and trees?
Rom. 1:23. And they changed the glory of the incorruptible God into an image made like corruptible man, and birds, and four-footed beasts, and creeping things.
He who changes, before changing, has in himself something different. They too, then, had knowledge, but they destroyed it, and, having desired to have something different in place of what they had, they lost even what they had. They rendered the glory of the incorruptible God not to a man, but to an image of corruptible man, and, what is worse than this, they descended to creeping things, even to their images. To such a degree had they lost their minds! The knowledge that ought to have been held concerning the Being who incomparably surpasses all things, they applied to an object incomparably more contemptible than all things. And the "glory" of God consists in knowing that God created all things, provides for all things, and the rest that is fitting to Him. Who exactly erred in what has been said? The wisest of men, the Egyptians; for they worshipped even images of creeping things.
Rom. 1:24. God also gave them over, in the lusts of their hearts, to uncleanness, so that they dishonored their own bodies among themselves.
Rom. 1:25. They exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, Who is blessed forever, amen.
The word "gave over" is used instead of "permitted," just as a physician treating a sick person, seeing that he neglects his diet and does not obey him, gives him over to a greater illness, that is, leaves him and permits him to follow his own will and thus not be freed from the illness. Some, however, understood the expression "God gave them over" as follows: He gave them over to the insult and insolence they had committed against God, just as we say: so-and-so was ruined by money, whereas money does not ruin, but the misuse of it does; or: Saul was corrupted by his kingdom, that is, by the misuse of his kingdom. Thus the pagans were given over to uncleanness by their own depravity, so that there was no need for others to dishonor them, but they themselves brought dishonor upon themselves; for such are impure passions. And for what were they given over to uncleanness? For having dishonored God; for whoever does not wish to know God is immediately corrupted in morality as well, as David also says: "The fool has said in his heart, There is no God," and then: "they are corrupt and have done abominable works" (Ps. 13:1). They exchanged what in truth belonged to God and applied it to false gods. "Worshipped" (ἐσεβάσθησαν) is used instead of: paid honor (ἐτίμησαν). And "served" (ἐλάτρευσαν) is used instead of: rendered service by deeds; for λατρεία means honor rendered in deed. He did not simply say "worshipped and served the creature," but "rather than the Creator," magnifying the guilt by comparison. Nevertheless, he says, God is "blessed forever," that is, He suffered no harm whatsoever from their having dishonored Him, but is blessed forever — immovably and indubitably; for this is what "amen" means.
Rom. 1:26. For this reason God gave them over to shameful passions: for their women exchanged the natural use for that which is contrary to nature;
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 the recompense of their error which was due.
Again he says that God "gave them over to passions" because they served the creature. Just as in the doctrine of God they became corrupt, having abandoned the guidance of creation, so also in their life they became abominable, having abandoned natural pleasure (which is the most convenient and pleasant of all) and having given themselves over to unnatural pleasure (which is the most difficult and unpleasant of all). This is what the word "exchanged" means, which shows that they abandoned what they had and chose something else. Thus he presents nature, which they transgressed, as a great accuser of both sexes. Having spoken in a veiled manner about women something shameful and such as is indecent to express clearly, he speaks also about men, that they "burned in their lust for one another," showing that they gave themselves over to licentiousness and frenzied love. He did not say they were "doing" desire, but "shame," showing that they outraged nature, and he said "burned in their lust" with the intent that no one would think that their disease was mere desire. "Doing what is shameful." That is, they zealously gave themselves over to impurity, committing it in actual deed, and received recompense for their departure from God and idolatrous error in this very shame and in this very pleasure, having in it, as something unnatural and full of impurity, punishment for themselves. And Paul says this because it was not yet possible to convince them of the existence of Gehenna. If, he says, you do not believe the teaching about Gehenna, then believe that the punishment for them consists in the very impure activity itself.
Rom. 1:28. And as they did not care to have God in their knowledge, God gave them over to a debased mind – to do improper things,
Here, for the third time, he repeats the same thought and uses the same word, saying: "gave over." As the cause of their being abandoned by God, he everywhere presents the impiety of people, as he does now as well. "And even as they did not care to retain God in their knowledge, He gave them over" to passions. The offense they committed against God, he says, was not a sin of ignorance, but an intentional one. For he did not say: since they did not know, but says: "and even as they did not care," that is, they resolved not to retain God in their knowledge and voluntarily chose impiety. Therefore, their sins are not sins of the flesh, as certain heretics assert, but of wrong judgments. First they rejected the knowledge of God, and only then did God allow them to fall into a debased mind. To better explain the expression "God gave them over," some of the Fathers made use of an excellent illustration. They reason as follows: when someone, not wishing to see the sun, closes his eyes and then falls into a pit, we say that it was not the sun, which he did not see, that cast him into the pit, that the man did not fall into the pit because the sun cast him there in anger, but because it did not illuminate his eyes. And why did it not illuminate his eyes? Because he closed his eyes. So too God gave them over to shameful passions. Why? Because people did not know Him. And why did they not know Him? Because they did not consider and did not resolve to know Him.
Rom. 1:29. so that they are filled with all unrighteousness.
Notice how he intensifies the speech; he calls them filled, and moreover with "all" unrighteousness, that is, having reached the utmost degree of every vice. Then he enumerates the kinds of vice as well.
Rom. 1:29. fornication,
By the name "fornication" he denotes every kind of impurity in general.
Rom. 1:29. wickedness,
This is treachery against one's neighbor.
Rom. 1:29. covetousness,
This is the desire for possessions.
Rom. 1:29. malice,
This is vindictiveness.
Rom. 1:29. Filled with envy, murder,
Murder always comes from envy. Thus Abel was killed out of envy. And Joseph too they wanted to kill out of envy.
Rom. 1:29. Quarrels, deceit,
From envy arise both strife and deceit, to the destruction of the one who is envied.
Rom. 1:29. maliciousness.
A deeply hidden malice, forgotten through some kindness.
Rom. 1:30. slanderers,
Secret whisperers.
Rom. 1:30. backbiters,
Obvious revilers.
Rom. 1:30. God-haters,
Haters of God, or hated by God.
Rom. 1:30. Insolent, boastful, proud,
He ascends to the stronghold of evils. For if one who takes pride in a good deed destroys it by pride, how much more does he destroy it when he does evil? Such a person is incapable of repentance. Know, then, that haughtiness is contempt of God, while pride is contempt of people, from which insult is born; for he who despises people insults and tramples upon all. Pride by nature precedes insult; but to us the insult first becomes apparent, and only afterward does its mother — pride — become known.
Rom. 1:30. Inventive in evil,
For they were not content with the evil done before; from which it is again evident that they sinned not out of impulse, but deliberately and of their own disposition.
Rom. 1:30. Disobedient to parents,
Against nature itself, he says, they rose up.
Rom. 1:31. Senseless,
And rightly so. For how could those who did not obey their parents understand anything?
Rom. 1:31. faithless,
That is, they are not steadfast in agreements.
Rom. 1:31. Unloving, implacable, unmerciful.
The root of all evils is the very cooling of love: for from this it follows that one does not make peace with another, one does not love another, one does not show mercy to another. About this Christ also said: "Because of the increase of wickedness, the love of many will grow cold" (Matt. 24:12). Nature itself unites us with one another, as it does other animals; but people have not understood this.
Rom. 1:32. They know the righteous judgment of God, that those who practice such things are deserving of death; yet they not only do them, but also approve of those who practice them.
Having demonstrated that the pagans were filled with every vice because they did not wish to know God, he now proves that they deserve no excuse. They cannot say: we did not know what is good; for they knew that God is righteous. This means they do evil voluntarily, and, what is even worse, they approve of those who do it, that is, they patronize evil — which is an incurable disease.
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