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Romans 1

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Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

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(Which he had promised afore by his prophets in the holy scriptures,)

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Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

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And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

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By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

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Among whom are ye also the called of Jesus Christ:

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To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

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First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

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For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

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

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For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

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That is, that I may be comforted together with you by the mutual faith both of you and me.

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Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

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I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

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

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For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

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For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

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For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

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Because that which may be known of God is manifest in them; for God hath shewed it unto them.

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For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

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Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

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Professing themselves to be wise, they became fools,

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And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

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Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

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Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

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For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

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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.

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And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

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Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

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Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

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Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

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Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

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Romans 1

Paul opens by identifying himself as an apostle set apart for the gospel concerning God's Son—born of David's line according to the flesh, yet appointed Son of God in power according to the Spirit through his resurrection from the dead. The gospel Paul is eager to preach in Rome, and which he credits as the power of God for salvation to everyone who believes, is defined by the righteousness of God revealed from faith to faith (Habakkuk 2:4 iteratively unpacked). The wrath of God, equally revealed, falls upon all who suppress the truth in unrighteousness; Paul's theodicy indicts the Gentiles first—creation reveals God's invisible attributes (Romans 1:20), yet idolatry inverts this revelation into the worship of images instead of the Creator. Three times over, God's righteous judgment manifests as the giving-over (paredōken) of humanity to the desires of their hearts, to dishonorable passions, and finally to a depraved mind that does what ought not to be done, establishing the theological precedent for divine justice as the withdrawal of restraint from sin's inevitable consequences.

Romans 1:13

I do not want you to be unaware, brothers and sisters, that I planned many times to come to you but have been prevented until now in order that I might have a harvest of fruit among you, just as I have had among the other Gentiles. Paul's repeated desire to visit the Romans reflects his strategic concern for the mission to the Gentiles and the establishment of the Gospel in Rome, the heart of the empire. A harvest of fruit (karpos) denotes the spiritual multiplication and growth that his apostolic ministry seeks to facilitate. The prevention may involve divine arrangement rather than mere circumstance.

Romans 1:14

I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. Paul's apostolic obligation extends universally across the boundaries of ethnicity, education, and social status. The pairing of Greeks and non-Greeks encompasses the known world; the pairing of wise and foolish cuts across intellectual hierarchy. This universalism reflects the gospel's inclusive scope and Paul's sense of indebtedness to proclaim Christ to all humanity.

Romans 1:15

That is why I am so eager to preach the gospel also to you who are at Rome. Paul's eagerness to preach to Rome arises from both his apostolic obligation and his conviction that the Gospel is the power of God unto salvation. Rome's significance as the empire's capital makes it a strategic and symbolic location for the proclamation of Christ's lordship over all nations and powers.

Romans 1:1

Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God. The opening salutation establishes Paul's authority not through personal achievement but through divine calling and appointment. The term apostle (apostolos) carries the weight of direct commission from the risen Christ, while servant (doulos) speaks of absolute allegiance. Set apart (aphorismenos) echoes the language of Jeremiah's prophetic calling, suggesting that Paul's vocation to proclaim the gospel was determined before the foundation of the world.

Romans 1:2

The gospel he promised beforehand through his prophets in the Holy Scriptures. Paul immediately roots the gospel in Scripture, establishing that it is not a novel invention but the fulfillment of God's ancient promises. The gospel is not merely an announcement but the accomplishment of what the Old Testament prophets foretold. This hermeneutical move anchors Christian proclamation in the continuous narrative of divine redemption, from Abraham through the prophets to Jesus Christ.

Romans 1:3

Regarding his Son, who as to his earthly life was a descendant of David. Jesus is presented through the lens of Jewish messianic expectation—the Son of David, the rightful king of Israel according to the flesh (kata sarka). This phrase honors the historical reality of the incarnation while preparing for the next verse's assertion of divine power and resurrection. Paul does not diminish Jesus' humanity but situates it within the context of Israel's covenantal hopes.

Romans 1:4

And who through the Spirit of holiness was appointed the Son of God in power by his resurrection from the dead: Jesus Christ our Lord. The contrast between flesh and Spirit (kata pneuma) marks the twofold dimension of Christ's identity and significance. Appointed (horizō) does not denote that Jesus became God's Son at the resurrection but rather that his divine sonship was declared (announced, revealed) with power through the resurrection. The Spirit of holiness (pneuma hagiasynēs) points to the Holy Spirit as the agent of resurrection power.

Romans 1:5

Through him we received grace and apostleship to call all the Gentiles to the obedience that comes from faith. Paul's apostolic commission is inseparable from grace (charis)—unmerited divine favor that sends him to the nations. The obedience that comes from faith (hupakoe pisteōs) is not servile compliance but willing submission arising from trust. The gospel's power extends to all nations, overturning Israel's exclusive privilege and establishing a new inclusive people of God.

Romans 1:6

And you also are among those Gentiles who are called to belong to Jesus Christ. The Roman believers are situated within this universal scope of redemption. Called (klētoi) echoes Paul's earlier language of his own calling; they too are appointed by God's purpose. The phrase belong to Jesus Christ speaks of ownership and allegiance, the recognition of Christ's lordship over their lives and identities.

Romans 1:7

To all in Rome who are loved by God and called to be his holy people: Grace and peace to you from God our Father and the Lord Jesus Christ. The salutation bestows spiritual gifts: grace (charis), the undeserved favor of God, and peace (eirēnē), the shalom that comes from reconciliation with God and one another. The conjunction of God our Father and the Lord Jesus Christ in the bestowal of these gifts suggests their functional equivalence in the economy of salvation.

Romans 1:8

First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the world. Paul's thanksgiving establishes his pastoral concern and affirms the Roman church's witness. The phrase through Jesus Christ indicates that all prayer and thanksgiving ascend to God through Christ as the mediator and advocate. Their faith (pistis) has become a testimony known throughout the Christian movement, suggesting both the quality of their discipleship and the reach of the Gospel.

Romans 1:9

God, whom I serve in my spirit in preaching the gospel of his Son, is my witness how constantly I remember you in my prayers. Paul invokes God as his witness to the sincerity of his intercession and his spiritual obligation to the Romans. Serves in his spirit (latreuo en to pneumati) speaks of worship and obedience that engage the whole person, not merely external observance. His constant remembrance of the Roman church in prayer demonstrates the unity of the body of Christ transcending geographic boundaries.

Romans 1:10

And I pray that now at last by God's will the way may be opened for me to come to you. Paul's desire to visit Rome is not presumptuous personal ambition but submitted to God's sovereignty and will (thelema). The verb opened suggests that circumstances themselves—travel routes, timing, divine providence—must align according to God's direction. This deference to God's will models the submission that faith in Christ requires.

Romans 1:11

I long to see you so that I may impart to you some spiritual gift to make you strong. Paul's purpose in visiting is not merely social but spiritual: to strengthen the Roman church through the distribution of charismatic gifts. The phrase spiritual gift (charisma pneumatikon) suggests both apostolic authority to impart spiritual power and his recognition of their need for encouragement and edification. His humility lies in framing this as a mutual exchange rather than a one-way transmission.

Romans 1:12

That is, that you and I may be mutually encouraged by each other's faith. Paul immediately corrects any impression of apostolic superiority by affirming reciprocal blessing and encouragement. Mutually encouraged emphasizes that spiritual strengthening flows in both directions, that the Roman believers possess treasures of faith from which Paul himself may draw. This democratizes spiritual authority, placing it within the communion of believers rather than exclusively with the apostle.

Romans 1:16

For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. The gospel is the power (dynamis) of God—not merely a message but an effective force that transforms those who believe. Salvation (sōtēria) encompasses rescue from sin's dominion, reconciliation to God, and eschatological deliverance. The order—Jew first, then Gentile—reflects both historical priority and covenantal continuity, acknowledging Israel's prior place while affirming the gospel's universal reach.

Romans 1:17

For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: The righteous will live by faith. The righteousness of God (dikaiosynē theou) is the central theological reality of Romans: it denotes both God's saving justice and his attribute of faithful covenant-keeping. Revealed (apokalyptō) suggests an unveiling or disclosure—what was hidden in the Old Testament is now made manifest in the Gospel. By faith from first to last (ek pisteōs eis pistin) establishes faith as the sole condition and continuous character of salvation. The quotation from Habakkuk 2:4 grounds this truth in Scripture and sets the agenda for the entire epistle.

Romans 1:18

The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness. God's wrath (orgē) is not capricious anger but the righteous judgment of a holy God against sin and rebellion. It is being revealed (apokalyptō)—the same word used for the revelation of righteousness—indicating that God's justice operates contemporaneously with his mercy. Suppress the truth (katechō tēn alētheian) suggests an active, willful restraint or hindrance of what humans already know of God's reality.

Romans 1:19

For what may be known about God is plain to them, because God has shown it to them. God's revelation is not merely internal or mystical but objective and publicly accessible: what may be known (gnōston) about God is evident to human perception and reason. The phrase has shown it to them (phanerōō) establishes that God has made his attributes luminous to human apprehension through the created order and human conscience.

Romans 1:20

For since the creation of the world God's invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made. So people are without excuse. Natural revelation through creation affords genuine knowledge of God: his eternal power (aidios dynamis) and divine nature (theiotēs) are visible to those who observe the cosmos. Clearly seen and understood employ sensory and intellectual language to emphasize the accessibility and clarity of this knowledge. Consequently, all humanity stands without excuse (anapologētos)—they cannot claim ignorance.

Romans 1:21

For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. The problem is not epistemic but moral and volitional: humans knew God but refused to honor him or render gratitude. This failure to glorify (doxazō) and give thanks (eucharisteo) constitutes the fundamental sin—ingratitude and dishonor toward the Creator. Futile thinking (mataioomai) and darkened hearts (skootizomai) represent the spiritual and intellectual consequences of rebellion.

Romans 1:22

Although they claimed to be wise, they became fools. The paradox of human rebellion: those who boast in their wisdom (sophia) demonstrate themselves to be foolish (moraino). This ironic reversal echoes Psalm 14:1 and establishes a principle: autonomous human reason severed from reverent submission to God becomes irrational and self-deceived. Pride in intellectual achievement becomes the gateway to comprehensive spiritual darkness.

Romans 1:23

And exchanged the glory of the immortal God for images made to look like mortal human beings and birds and animals and reptiles. The exchange (allassō) represents the core sin of idolatry: substituting the incomparable glory and majesty of the eternal God for representations of creatures, whether human or animal. The descent through the chain of created beings (human to beast to reptile) visually depicts the degradation inherent in idolatry. This recalls the sin of Aaron's golden calf and the polemic against pagan idolatry throughout Scripture.

Romans 1:24

Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. The first of three pivotal statements: God gave them over (paradidōmi). This represents not arbitrary punishment but the judicial consequence of rejection: those who refuse God's glory are surrendered to the desires of their hearts. Sexual impurity (akatharsia) becomes the sphere in which their rebellion manifests, the degradation (atimazō) of bodies created for God's honor.

Romans 1:25

They exchanged the truth about God for a lie, and worshipped and served created things rather than the Creator—who is forever praised. Amen. The second exchange: abandoning truth (alētheia) for deception (pseudos). Worshiping the creature (ktisis) rather than the Creator (ktizō) inverts the proper order of creation and allegiance. The doxological affirmation—who is forever praised—asserts God's eternal glory regardless of human rebellion, anchoring the passage in the inviolable reality of God's majesty.

Romans 1:26

Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. The second giving over: those who suppress God's truth are abandoned to desires contrary to nature (para physin). The specific mention of women's sexual relations marks a departure from Jewish Levitical polemic, suggesting Paul views all sexual deviation from the created design as symptomatic of deeper idolatry and rebellion.

Romans 1:27

In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error. Men's deviation from natural relations and mutual lust represent the same descent into unnatural desire. Received in themselves the due penalty (antimisthia) suggests that the consequences of these acts are embedded within the acts themselves: physical, emotional, and spiritual corruption.

Romans 1:28

Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done. The third giving over: God abandoned those who rejected the knowledge of God to a depraved mind (adokimos nous). Unable to discern good from evil, they pursue what is absolutely forbidden. This represents the final stage of spiritual degradation—moral blindness.

Romans 1:29

They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips. The catalogue of vices (katalogos kakōn) erupting from the corrupted mind encompasses personal sins (greed, envy), relational sins (murder, strife), and social sins (deceit, gossip). These behaviors demonstrate the comprehensive nature of the fall into sin: it touches every dimension of human existence and relationship.

Romans 1:30

Slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents. The catalogue continues, now emphasizing sins against God and social order. God-haters (theostygēs) and insolent toward human authority represent the rebellion that begins with rejection of God's authority. Disobedience to parents represents the breakdown of the most foundational human relationship and social structure.

Romans 1:31

They have no understanding, no fidelity, no love, no mercy. The final entries of the vice catalogue highlight the absence of virtues: no understanding, faithfulness, love, or mercy. These negations reveal the impoverishment of character that results from idolatry and rebellion. The human heart, turned away from God, becomes incapable of the virtues that bind community together.

Romans 1:32

Although they know God's righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practise them. The final indictment reveals that knowledge and judgment have been utterly corrupted: these people comprehend God's sentence (dikaiōma) that sin merits death, yet they persist in evil and affectionately approve of others' wickedness. This represents the nadir of moral inversion—calling good evil and evil good.