Romans Chapter 1
The Reformation: Martin Luther’s Turning Point
In 1483, in Eisleben, Saxony, a child was born to Hans and Margarethe Luther. His father, a poor coal miner who later became a copper smelter, worked hard to provide his family with opportunities for advancement. This son, Martin, witnessed firsthand the poverty and backbreaking labor of his father, and determined early in life to seek a different vocation. He pursued the path of law and, in 1501, entered the University of Erfurt. He excelled in his studies, showing intellectual brilliance and discipline.
By 1504, as he neared the completion of his education, an event occurred that would radically alter the course of his life. While crossing the campus grounds, a violent storm broke out. Thunder crashed and lightning struck so closely that Martin fell to the ground in terror. In desperation, he cried out to the patron saint of coal miners, whose name he had heard invoked during his childhood, saying, “Saint Anne! Save me from the lightning. If you save me, I will become a monk.” The storm soon subsided, and Luther, being a man bound by conscience to his vow, left law school and entered an Augustinian monastery.
Luther’s Early Struggles
In the monastery, Luther applied himself with remarkable diligence, eventually obtaining a Doctorate of Theology. Yet the more he studied, the more troubled his soul became. His constant question, which filled his journals and tormented his mind, was: “How can a man find favor with God?”
Seeking peace with God, Luther gave himself to extreme ascetic practices. He fasted for ten to fifteen days at a time, endured the freezing cold by sleeping outside without a blanket, and beat his body until it was black and blue, hoping such punishments might purge his sinful thoughts. He frequented confession so excessively that his abbot finally rebuked him, saying, “Martin, either commit a sin worth confessing or stop coming so often.” These practices, though consistent with the medieval church’s teachings on penance and merit, only deepened his despair.
Pilgrimage to Rome
In 1509, Luther decided to make a pilgrimage to Rome, believing that such devotion might bring the peace he longed for. Traveling on foot across the Alps, he nearly died of fever before finding refuge in a monastery at the base of the mountains. There, a wise monk counseled him: “You need to read the Book of Habakkuk.”
Luther took the advice, identifying with the prophet’s questions about suffering and divine justice. One verse in particular pierced his soul: “Behold the proud, his soul is not upright in him; but the just shall live by his faith” (Habakkuk 2:4, NKJV). These words lingered in his heart, though he did not yet fully grasp their significance.
Arriving in Rome, Luther visited the Church of St. John Lateran. There he encountered a staircase, believed by some to have been miraculously transported from Pilate’s judgment hall in Jerusalem. Pilgrims were taught to climb the “holy stairs” on their knees, reciting prayers for each step, with the pope promising indulgences for such devotion. Luther joined in this ritual, yet as he ascended, the words of Habakkuk returned to him with striking clarity: “The just shall live by faith.” In that moment, the futility of ritualistic works overwhelmed him. He ceased his prayers, rose to his feet, and returned to Wittenberg with a burdened heart but a mind now wrestling with the revolutionary truth of justification by faith.
The Reformation Ignites
Back at the University of Wittenberg, Luther studied Paul’s epistles, particularly Romans and Galatians. There he found the consistent witness of Scripture:
“For in it the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall live by faith’” (Romans 1:17, NKJV).
“I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel” (Galatians 1:6, NKJV).
“Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?” (Galatians 3:3, NKJV).
“But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith’” (Galatians 3:11, NKJV).
These passages revealed that justification—being declared righteous before God—comes not through works, rituals, or penance, but through faith alone in Jesus Christ. This doctrine, simple yet revolutionary, became the cornerstone of the Protestant Reformation.
On October 31, 1517, Luther nailed his Ninety-Five Theses to the door of the Castle Church in Wittenberg, challenging the corruption of indulgences and calling for reform. His writings spread quickly across Europe, igniting a movement that would transform the church and reshape Western civilization.
Conflict and Legacy
The Roman Catholic Church condemned Luther’s teachings, and at the Diet of Worms in 1521 he was excommunicated as a heretic. Yet Luther stood firm, refusing to recant. Protected by sympathetic princes, he continued his work, writing commentaries that remain classics, composing hymns such as “A Mighty Fortress Is Our God,” and translating the entire Bible into German. His translation gave the common people direct access to Scripture and established a standard for the German language.
The Reformation, launched by Luther’s rediscovery of the biblical doctrine of justification by faith, became the single most important event in modern church history. It not only restored the gospel to the center of Christian life but also set the foundation for individual conscience, the authority of Scripture, and the liberty of the believer in Christ.
Habakkuk 2:4 and the New Testament Trilogy
Habakkuk 2:4 declares, “Behold the proud, his soul is not upright in him; but the just shall live by his faith” (NKJV). This single verse became the foundation for one of the greatest theological revolutions in church history. It is not only central in the Old Testament, but it also serves as the cornerstone for three pivotal New Testament epistles.
“The Just” – Romans 1:17: “For in it the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall live by faith.’” The apostle Paul emphasizes here the question, Who are the just? This epistle lays down the foundation of justification by faith alone, defining the righteous as those who are declared right before God by faith in Jesus Christ, not by works of the law.
“…Shall live” – Galatians 3:11: “But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’” Here Paul answers the question, How shall they live? Galatians demonstrates that the Christian life, having begun by the Spirit, is sustained by faith and not by returning to the works of the law.
“…By Faith!” – Hebrews 10:38-39: “Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him. But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.” This epistle presses the final issue: faith is not a momentary act, but a persevering reality. The believer continues in faith, enduring to the end, in contrast to those who shrink back.
The linkage of Romans, Galatians, and Hebrews around Habakkuk 2:4 has led many scholars through the centuries to argue that the same hand penned all three. While the Pauline authorship of Hebrews is debated, the thematic unity of justification by faith strongly suggests Paul’s influence, if not his direct authorship. At the very least, the theological continuity points to his apostolic teaching as the source.
Romans as the Cornerstone of the Reformation
The book of Romans became the cornerstone of the Protestant Reformation. Its clear teaching on justification by faith alone shattered the medieval system of salvation through penance, indulgences, and human works. It ignited Martin Luther’s heart when he read Romans 1:17, and from that spark came a movement that forever altered Western civilization.
The impact of Romans is immeasurable. As one commentator observed, it is impossible to summarize the Reformation’s influence upon culture, law, education, liberty, and even economics. At its root was a rediscovery of the gospel: that salvation is a gift of grace received through faith in Christ alone.
Authorship and Setting of Romans
Virtually no one in the early church questioned that Paul wrote Romans. Even heretics who denied other apostolic writings affirmed Romans as Paul’s work. Modern critics, who often seek to dismantle the authority of Scripture, still concede that Paul authored this epistle. The consensus is overwhelming.
Interestingly, Paul did not address his letter to “the church in Rome” but rather to “all who are in Rome, beloved of God, called to be saints” (Romans 1:7). This suggests that multiple congregations existed in Rome, meeting in homes throughout the city. For example, Paul greets the church that met in the house of Aquila and Priscilla (Romans 16:5).
How were these churches founded? Paul had not yet visited Rome, but “visitors from Rome” (Acts 2:10) were present at Pentecost when Peter preached and three thousand were saved (Acts 2:41). These new believers likely returned to Rome carrying the gospel with them. Thus, the church in Rome was not the result of apostolic strategy but of ordinary believers faithfully sharing Christ. This reminds us that God often builds His church through the witness of common men and women who simply testify to what they have experienced.
Other believers, such as Aquila and Priscilla, later returned to Rome (Acts 18:2), bringing with them the gospel influence from their travels. Phoebe, mentioned in Romans 16:1-2, served as the courier of Paul’s letter during her own trip to Rome. Her journey provided the occasion for Paul to send his epistle.
Romans chapter 16 names twenty-eight individuals and several households. This demonstrates both Paul’s deep personal network and the extent of his influence across the empire. It also shows that many of the Roman believers had been directly impacted by Paul’s ministry elsewhere. His letter was not evangelistic in nature; he was writing to believers to explain salvation, sanctification, and the righteousness of God.
Date and Place of Writing
Paul wrote Romans from Corinth, specifically from Cenchrea, its eastern harbor (Romans 16:1). The timing was the close of his third missionary journey, during the three months he spent in Greece (Acts 20:3). He was preparing to deliver the collection from Macedonia and Achaia to the poor saints in Jerusalem (Romans 15:26). After leaving Corinth, Paul traveled through Philippi at the time of Passover and Feast of Unleavened Bread (Acts 20:6), hoping to reach Jerusalem by Pentecost (Acts 20:16).
Thus, the epistle to the Romans was written in the late winter or early spring of A.D. 57 or 58.
The Nature of Romans
Romans is not the product of an unlettered fisherman, but of a man steeped in Hebrew tradition, Greek culture, and Roman citizenship. Paul was a “Hebrew of Hebrews” (Philippians 3:5), trained under Gamaliel in Jerusalem, yet also fluent in the thought forms of philosophy, poetry, science, and law.
This is why Romans stands as the most profound writing in existence. It satisfies the most brilliant logician, yet also humbles the simplest soul to tears of repentance before the Savior.
As has been wisely said: “A god small enough for our minds would not be big enough for our needs.” Romans reveals the greatness of the true and living God who justifies the ungodly by grace through faith.
Introduction
Romans 1:1 – “Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God.”
The opening words of Paul’s epistle immediately establish both his identity and his authority. Paul begins by identifying himself not first as an apostle, but as a “bondservant of Jesus Christ.” The term used here is the Greek word doulos, which signifies complete submission and lifelong devotion. In Old Testament imagery, it recalls the servant who, out of love for his master, voluntarily bound himself for life (Exodus 21:2–6). Paul glories in this designation, for to be Christ’s servant is a far higher calling than to be ruler of nations. As Matthew Poole observed, “A servant of Jesus Christ is a higher title than monarch of the world.”
Paul then adds that he was “called to be an apostle.” This emphasizes that his apostleship was not self-appointed but divinely bestowed. The word apostle means one who is sent with authority. Paul’s calling was confirmed when the Lord said of him, “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel” (Acts 9:15). Though Paul described himself elsewhere as “the least of the apostles” (1 Corinthians 15:9), he nevertheless carried the authority of Christ Himself, having both witnessed the risen Lord (1 Corinthians 9:1) and been entrusted with the gospel.
The phrase “separated to the gospel of God” shows that Paul’s life was set apart by divine appointment. The term aphorizo (separated) indicates a marking off, much like a horizon line, distinguishing what is devoted to God from the rest of the world. Paul once was a Pharisee, which means “a separated one,” but he had been separated to the law and traditions of men. Now he was separated unto the gospel, the good news of God’s saving plan through His Son. This separation was not merely from worldly things, but unto the service and proclamation of Christ. As Jeremiah was told, “Before I formed you in the womb I knew you; before you were born I sanctified you; I ordained you a prophet to the nations” (Jeremiah 1:5), so Paul recognized God’s sovereign hand upon his life from the beginning.
This gospel to which Paul was separated is described as “the gospel of God.” It is not man’s invention, nor Paul’s personal philosophy, but God’s message revealed from heaven. It is the divine announcement that “Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures” (1 Corinthians 15:3–4). The gospel is not merely good advice or moral instruction; it is the declaration of a Person—Jesus Christ—who gives life to the dead. As the father said of the prodigal, “For this my son was dead and is alive again; he was lost and is found” (Luke 15:24). Christ did not come to make bad men good, but to give dead men life.
When Paul wrote Romans, he had already been serving Christ for some twenty years. He wrote from Corinth during his third missionary journey, most likely around A.D. 57–58, during his three-month stay in Greece (Acts 20:2–3). He longed to visit the believers in Rome, but because the Spirit warned him of danger in Jerusalem (Acts 21:10–14), he penned this comprehensive letter so that even if he never arrived, the church would have in writing the fullest exposition of the gospel he preached. Unlike his other epistles, which often addressed local problems, Romans sets forth God’s plan of redemption in a systematic way. It is rightly called “the definitive gospel according to Paul,” and it became the cornerstone of the Reformation when Martin Luther rediscovered in it the truth that “the just shall live by faith” (Romans 1:17, Habakkuk 2:4).
The Roman believers treasured this letter. Clement of Rome, writing around A.D. 96, shows deep familiarity with it, suggesting that Romans was read often in the assemblies of the early church. Indeed, because of its clarity and depth, many scholars believe an edited version—removing personal greetings—was circulated among early congregations as a summary of apostolic doctrine. Its impact on theology, history, and civilization is beyond measure.
Finally, it should be noted that Romans is supremely God-centered. Leon Morris observed that “God is the most important word in this epistle.” The word “God” appears 153 times, more than any other New Testament book, averaging once every 46 words. By comparison, the next most frequent terms—law (72), Christ (65), sin (48), Lord (43), faith (40)—occur far less often. Romans deals with sin, grace, law, faith, justification, sanctification, and glorification, but always with God Himself at the center. As Paul Tyndale rightly said, if we fail to grasp what Paul means by terms like law, sin, grace, righteousness, flesh, and spirit, we will miss the message of this epistle, no matter how often we read it.
2. Romans 1:2–6 – Paul Introduces His Gospel to the Romans
Romans 1:2–6 – “Which He promised before through His prophets in the Holy Scriptures, concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead. Through Him we have received grace and apostleship for obedience to the faith among all nations for His name, among whom you also are the called of Jesus Christ.”
Paul immediately sets forth the divine origin and ancient foundation of the gospel he preached.
a. “Which He promised before through His prophets in the Holy Scriptures”
The gospel was not a new invention, nor was it a novel idea to appeal to restless minds that craved something “new.” In Paul’s day, as in ours, people often desired fresh doctrines, philosophies, and spiritual novelties. But Paul roots his message in the promises of God, given long ago through His prophets in the Holy Scriptures. The good news of Jesus Christ is the fulfillment of the redemptive plan revealed throughout the Old Testament.
The first proclamation of the gospel is found as early as Genesis 3:15: “And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel.” This “protoevangelium” is the first promise of a coming Redeemer. Later prophecies gave further details—His lineage through Abraham and David (Genesis 22:18, 2 Samuel 7:12–16), His virgin birth (Isaiah 7:14), His suffering and death (Isaiah 53:3–6), His resurrection (Psalm 16:10), and His reign as King (Micah 5:2; Zechariah 9:9). Thus Paul reminds his readers that the gospel was “promised before” and attested throughout the sacred writings.
b. “Concerning His Son Jesus Christ our Lord”
The gospel is not centered on an idea, philosophy, or moral system. It is centered on a Person—God’s Son, Jesus Christ our Lord. Christ Himself is the content of the gospel. Everything Paul preached, and everything we believe as Christians, revolves around Him. The gospel is “concerning His Son.”
This Jesus is both fully human and fully divine. Paul writes that He was “born of the seed of David according to the flesh.” His human lineage fulfills the covenant promise given to David: “I will set up your seed after you, who will come from your body, and I will establish his kingdom” (2 Samuel 7:12). The angel Gabriel echoed this when announcing His birth to Mary: “He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David” (Luke 1:32). Christ’s humanity is undeniable; He was born in Bethlehem, raised in Nazareth, and lived as a true man among men.
At the same time, Paul declares that Jesus was “declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.” His resurrection validates His divine nature. As Jesus Himself foretold, “Destroy this temple, and in three days I will raise it up” (John 2:19). Though He was Son of God in weakness before His death, the resurrection publicly demonstrated Him to be Son of God in power thereafter. The resurrection is the irrefutable evidence that Jesus is who He claimed to be.
c. “Declared to be the Son of God”
The Greek word used here is horizo, from which we derive the English word “horizon.” It means to mark off by boundaries, to define, or to make manifest. Thus, the resurrection marked out, defined, and rendered it indisputable that Jesus is the Son of God. He was always the eternal Son, but the resurrection was the decisive demonstration of His divine identity. As Acts 17:31 affirms, “He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.”
d. “Jesus Christ our Lord”
Paul’s use of “Lord” (Kyrios) carries profound significance. It could be used as a polite title, much like “sir,” but more often it was used in the Greek Old Testament (the Septuagint) to translate the covenant name Yahweh. By calling Jesus “our Lord,” Paul affirms His deity. This title declares Jesus not only Master but God Himself. For Christians steeped in the Scriptures, this title equated Jesus with the Lord of Israel. To confess Jesus as Lord is to acknowledge His sovereignty, His deity, and His authority over all creation (Philippians 2:9–11).
e. “Through Him we have received grace and apostleship for obedience to the faith among all nations”
The gospel is not mere theory; it transforms lives. Paul explains that it was through Christ that he and others received both grace and apostleship. Grace speaks of God’s unmerited favor, without which no one could serve. Paul could not have been an apostle apart from the peculiar help and enabling grace of God. Apostleship refers to his commission to proclaim Christ among the nations.
But this commission has a goal—“for obedience to the faith.” True faith always produces obedience. The gospel demands not only belief but also submission to Christ as Lord. As James 2:17 reminds us, “Thus also faith by itself, if it does not have works, is dead.” The purpose of the gospel is to bring about faith that obeys, a faith that transforms conduct, and a faith that submits to God’s will.
This gospel is for “all nations.” Though it was promised to Israel, it was never meant to remain confined there. It is universal in scope, offered to Jew and Gentile alike. As Isaiah had prophesied, “Indeed He says, ‘It is too small a thing that You should be My Servant to raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, that You should be My salvation to the ends of the earth’” (Isaiah 49:6).
f. “Among whom you also are the called of Jesus Christ”
Paul reminds the Roman believers that they themselves are evidence of the gospel’s reach. They were among the nations who had been called by Christ. Their faith in Rome was not accidental; it was the outworking of God’s sovereign call. As Jesus declared, “No one can come to Me unless the Father who sent Me draws him” (John 6:44). To be called of Christ is to be effectually summoned into His kingdom, to belong to Him, and to share in the blessings of salvation.
3. Romans 1:7–15 – Paul’s Desire to Come to Rome
Romans 1:7–15 – *“To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 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, making request if, by some means, now at last I may find a way in the will of God to come to you. For I long to see you, that I may impart to you some spiritual gift, so that you may be established, that is, that I may be encouraged together with you by the mutual faith both of you and me.
Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles. I am a debtor both to Greeks and to barbarians, both to wise and to unwise. So, as much as is in me, I am ready to preach the gospel to you who are in Rome also.”*
a. “To all who are in Rome, beloved of God, called to be saints”
Paul addresses believers he had never met personally, making Romans unique among his letters, since most were written to congregations he had planted. The Roman church appears to have begun through ordinary believers who, after being converted elsewhere, carried their faith to Rome. “Visitors from Rome” are listed among those present at Pentecost (Acts 2:10), and it is likely that some of them returned home to form the nucleus of the Roman church. Others migrated to Rome for business or personal reasons, and the gospel spread naturally. There is no biblical or historical evidence that Peter founded the church in Rome; rather, it was formed by God’s providence through believers from many places.
Paul reminds them of two unchanging truths about every Christian: they are “beloved of God” and “called to be saints.” The words “to be” are supplied by translators; in the Greek, believers are simply “called saints.” They are not saints by nature, nor because of works, but because God has called them. As 1 Corinthians 1:2 says, “To those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours.”
b. “Grace to you and peace from God our Father and the Lord Jesus Christ”
Paul’s customary greeting blends the Greek salutation of grace (charis) and the Hebrew greeting of peace (shalom). Together they express the fullness of God’s blessing—grace as the source of salvation and peace as the result of reconciliation with God. These are not mere kind words but divine gifts, coming from “God our Father and the Lord Jesus Christ.”
c. Thanksgiving for the Roman believers (vv. 8–9)
Paul begins with thanksgiving: “First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.” The reputation of the Roman believers was known across the Empire. Their witness was all the more significant because they lived at the very heart of pagan power.
Paul continues, “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.” To call God as witness highlights his sincerity, for it is easy to claim prayerfulness without truly praying. But Paul prayed consistently for them. His service was spiritual, not ritualistic; he did not serve in mere outward form, but in the power of the Spirit of God.
d. Paul’s longing to visit Rome (vv. 10–12)
Paul prays, “Making request if, by some means, now at last I may find a way in the will of God to come to you.” He deeply desired to visit Rome, but always submitted his plans to God’s will. He longed, as he said, “to see you, that I may impart to you some spiritual gift, so that you may be established.” The phrase “spiritual gift” refers not necessarily to a particular charismatic gift, but to the strengthening that comes from the ministry of the Word and the operation of the Spirit. Yet Paul balances this with humility: “That is, that I may be encouraged together with you by the mutual faith both of you and me.” Paul expected not only to give but also to receive; Christian fellowship is always mutual.
e. Hindered, but not hopeless (v. 13)
Paul explains, “Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles.” Paul had longed to visit Rome but was prevented, whether by Satanic opposition (1 Thessalonians 2:18), pressing duties elsewhere, or divine providence. His intent was to bear fruit among them, as he had among other Gentile churches, by seeing conversions, strengthening believers, and building up the church.
f. “I am a debtor both to Greeks and to barbarians, both to wise and to unwise” (v. 14)
Paul felt an obligation to all people. The gospel had been entrusted to him, and he was compelled to share it. The Roman Empire had provided a common language, political stability, and road systems that made travel possible, but Paul viewed these not as privileges for his personal benefit, but as opportunities to spread the gospel. His debt was not financial but spiritual—he owed the message of salvation to the nations. As 1 Corinthians 9:16 declares, “For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel!”
g. “So, as much as is in me, I am ready to preach the gospel to you who are in Rome also” (v. 15)
Paul concludes this section with bold resolve. To declare readiness to preach at Rome was no small thing, for Rome was the very center of worldly power, culture, and opposition to Christ. Yet Paul was eager to proclaim Christ even there. Unlike earthly conquerors—Alexander, Caesar, Napoleon—who marched with armies, Paul would enter Rome with only the Word of the cross, which to Jews was a stumbling block and to Gentiles foolishness (1 Corinthians 1:23).
Paul’s motto might well have been “I am ready.” He was ready to preach (Romans 1:15), ready to suffer (Acts 21:13), ready to do difficult work (2 Corinthians 10:6), and ready even to die (2 Timothy 4:6). Ultimately, Paul did come to Rome, not as he planned, but as a prisoner. Yet God used even chains to advance the gospel (Philippians 1:12–14).
4. Romans 1:16–17 – The Theme of the Letter: The Righteousness of God
Romans 1:16–17 – “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, ‘The just shall live by faith.’”
After his introduction and personal remarks, Paul now delivers what may rightly be called the thesis statement of the entire epistle. These verses form the foundation upon which the rest of Romans is built. Leon Morris observed, “These two verses have an importance out of all proportion to their length.” They summarize the gospel Paul preached, the righteousness God provides, and the way in which men must receive it.
a. “For I am not ashamed of the gospel of Christ”
In declaring that he is not ashamed, Paul reveals the courage and conviction of his heart. In a city like Rome—renowned for its grandeur, culture, and worldly wisdom—some might have been tempted to feel embarrassed by a gospel centered on a crucified Jew, embraced largely by slaves and commoners. Yet Paul boldly affirms that he is not ashamed of this message, for the very thing the world despises is God’s power to save. As 1 Corinthians 1:18 says, “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”
b. “For it is the power of God to salvation for everyone who believes”
The gospel is more than information—it is power. Paul does not say that the gospel brings power, but that it is the power of God. This is why Paul is unashamed: the gospel is God’s effective instrument to rescue sinners. In contrast to Rome, which prided itself on military and political might, Paul proclaims a power infinitely greater—the power to save men’s souls. As William Barclay noted, philosophers in Paul’s day understood humanity’s desperate need for salvation. Epictetus called his classroom “the hospital for the sick soul.” Epicurus described his philosophy as “the medicine of salvation.” Seneca acknowledged that men were weak and helpless, longing for deliverance. Yet none of these philosophies could heal the soul. Only the gospel of Christ has divine power to bring salvation.
This salvation is offered “to everyone who believes.” Faith, not works, is the sole condition. God excludes none who trust in Christ, but belief is necessary. As Acts 16:31 declares, “Believe on the Lord Jesus Christ, and you will be saved, you and your household.”
c. “For the Jew first and also for the Greek”
Paul affirms the historical order of God’s plan. The gospel came first to the Jew because they were God’s chosen people, custodians of His Word (Romans 3:2), and the lineage through which the Messiah came (Romans 9:5). Jesus Himself declared, “I was not sent except to the lost sheep of the house of Israel” (Matthew 15:24). The apostles also began by preaching to Jews first (Acts 13:46). Yet the gospel is not limited to Israel. It is also for the Greek—that is, for all Gentiles, representing the cultured and the uncultured alike. In this way, the gospel is both historically Jewish and universally human.
d. “For in it the righteousness of God is revealed”
The heart of Paul’s thesis is the revelation of God’s righteousness in the gospel. This righteousness does not refer primarily to God’s holy attribute that condemns sinners, but rather to His gracious provision of righteousness for sinners who believe. It is the righteousness of God freely given to those who trust in Christ.
This concept was life-changing for Martin Luther, who wrestled with the phrase “the righteousness of God.” For years he understood it as God’s standard of judgment against sin, which terrified him. But when he grasped that in Romans it means God’s righteousness given to the believer by faith, he said, “It was as if the gates of paradise were opened to me.” As Paul writes in 2 Corinthians 5:21, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
e. “From faith to faith”
This phrase is best understood as meaning “from beginning to end by faith.” The righteousness of God is revealed not by works, not by human effort, but by faith alone. As Matthew Poole explained, “He saith not, from faith to works, or from works to faith, but from faith to faith, that is, only by faith.” Faith is both the starting point of justification and the continuing principle of the Christian life. As Galatians 3:3 rebukes, “Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?” No, the just live by faith from first to last.
f. “As it is written, ‘The just shall live by faith’”
Paul closes with a quotation from Habakkuk 2:4, which became the cornerstone of three New Testament epistles. Romans explains who “the just” are (those justified by faith), Galatians explains how they shall “live,” and Hebrews emphasizes that they live “by faith.” The phrase encapsulates the doctrine of justification by faith alone. The justified man is not only declared righteous at the moment of faith but continues to live each day by trusting God.
C. Why Man Must Be Justified by Faith: The Guilt of the Human Race in General
1. Romans 1:18a – The Greatest Peril Facing the Human Race: The Wrath of God
Romans 1:18a – “For the wrath of God is revealed from heaven.”
Paul begins this section with a sobering truth: the greatest peril facing mankind is not poverty, oppression, or war, but the wrath of God. Having just declared in verses 16–17 that the gospel is the power of God unto salvation and that in it the righteousness of God is revealed, Paul now turns to the opposite reality—the wrath of God revealed from heaven. This wrath is directed against the sinfulness of man, and it is precisely this wrath from which the gospel delivers. Unless there is something to be saved from, salvation is meaningless.
a. “For the wrath of God is revealed from heaven”
The statement is simple, yet profoundly sobering. God’s wrath is revealed, not hidden. It is disclosed in the present world through His judgments upon sin and will be fully revealed in the future day of judgment. The fact that wrath is revealed “from heaven” signifies its divine origin. It is not a matter of human vengeance, nor the blind rage of nature, but the holy, measured, and righteous indignation of God.
b. The meaning of God’s wrath
Many struggle with the concept of God’s wrath because they wrongly equate it with human anger. Human wrath is often tainted with selfishness, passion, and a desire for revenge. God’s wrath, however, is pure, holy, and just. It is the settled opposition of His holiness to all sin. As John Murray explained, “Wrath is the holy revulsion of God’s being against that which is the contradiction of His holiness.” Wrath is not a blemish on God’s character but an essential aspect of His holiness and justice. A God indifferent to sin would not be righteous; He would be unworthy of worship.
c. Saved from wrath
Romans 1:16 proclaimed the gospel as the power of God to salvation, but the question arises—salvation from what? Paul answers here: salvation is first and foremost deliverance from the wrath of God. As Leon Morris rightly observed, “Unless there is something to be saved from, there is no point in talking about salvation.” The ultimate peril facing mankind is not external circumstance but divine judgment. Jesus Christ Himself confirmed this truth when He declared, “He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him” (John 3:36).
d. The purpose of this section (Romans 1:18–3:20)
From this point until Romans 3:20, Paul’s aim is not to proclaim the good news but to demonstrate the necessity of it. Before men can embrace the righteousness of God revealed in the gospel, they must see their desperate need. The universal guilt of mankind is laid bare—Gentiles under the corruption of idolatry and immorality, Jews under the condemnation of failing to keep the Law, and ultimately all humanity under sin. By proving the universal dominion of sin and the reality of divine wrath, Paul prepares the way for the great announcement of justification by faith apart from works of the law.
e. Wrath revealed in history and experience
God’s wrath is revealed not only in Scripture but in the facts of human experience. It is seen in the judgment of the Flood (Genesis 6–9), in the fire upon Sodom and Gomorrah (Genesis 19:24–25), in the plagues upon Egypt (Exodus 7–12), and in Israel’s own captivities. Even now it is revealed in the corruption and futility of human life apart from God, as Paul will explain later in this chapter. Ultimately, the full revelation of wrath awaits the final judgment, as Revelation 20:12–15 declares when all the dead stand before the great white throne.
2. Romans 1:18b–23 – Why the Human Race is Guilty Before God: Demonstrations of Our Ungodliness and Unrighteousness
Romans 1:18b–23 – “Against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things.”
a. Ungodliness and unrighteousness
Paul defines the scope of man’s guilt: it is “against all ungodliness and unrighteousness of men.” Ungodliness refers to man’s sins directly against God—his refusal to worship, his idolatry, his rejection of God’s truth. Unrighteousness refers to sins committed against fellow men—violence, injustice, dishonesty, and every kind of corruption. Thus, the entire moral order has been perverted: man has sinned vertically against God and horizontally against his neighbor.
b. “Who suppress the truth in unrighteousness”
The human problem is not ignorance but rebellion. Mankind does not lack access to truth; rather, men deliberately suppress it. God has revealed Himself, yet in unrighteousness men push that revelation down, seeking to silence its claims. Every truth God has given has been resisted, fought against, or deliberately obscured. To suppress truth requires effort, as a man trying to hold a lid over a boiling pot or force air under water. Fallen humanity is not neutral toward God’s revelation; it actively resists it.
c. General revelation: “His invisible attributes are clearly seen”
Paul explains that “what may be known of God is manifest in them, for God has shown it to them.” God has placed within every human heart an awareness of His existence (Ecclesiastes 3:11). Moreover, through creation He has provided a general revelation that testifies to His eternal power and divine nature. From the grandeur of the heavens to the intricacy of a flower, creation shouts of its Creator. As Psalm 19:1–2 declares, “The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge.”
This revelation is so clear that Paul says God’s attributes are “clearly seen” and “understood by the things that are made.” The Greek term for “understood” suggests not a vague impression but a rational comprehension. Therefore, men are “without excuse.” They cannot plead ignorance, for God has made Himself known universally, outwardly in creation and inwardly through conscience. As F. Lenski put it, “Men cannot charge God with hiding Himself from them and thus excuse their irreligion and immorality.”
d. “Although they knew God, they did not glorify Him as God”
The guilt of mankind lies not in ignorance but in rejection. Humanity knew God in the sense of being confronted with His revelation, yet they refused to glorify Him or give thanks. Instead of acknowledging the Creator, men turned away, becoming futile in their thoughts and darkened in their hearts. Knowledge without worship and gratitude only leads to spiritual decay. As Spurgeon remarked, “Knowledge is of no use if it does not lead to holy practice… it does not matter what you think, or what you know, unless it leads you to glorify God and to be thankful.”
e. “Nor were thankful”
Ingratitude is one of man’s most damning sins. To receive life, breath, and every blessing from God, yet fail to give thanks, is shocking rebellion. Spurgeon once said, “I cannot say anything much worse of a man than that he is not thankful to those who have been his benefactors; and when you say that he is not thankful to God, you have said about the worst thing you can say of him.” A grateful heart acknowledges dependence upon God; an unthankful heart denies His goodness.
f. Professing wisdom but embracing folly
Paul continues, “Professing to be wise, they became fools.” The rejection of God does not elevate man into greater wisdom; it plunges him into foolishness. When the true God is denied, man does not cease to worship—he creates false gods. Idolatry is the inevitable fruit of rejecting God’s truth. As Isaiah 44:20 describes the idolater, “He feeds on ashes; a deceived heart has turned him aside; and he cannot deliver his soul, nor say, ‘Is there not a lie in my right hand?’”
Mankind exchanged the glory of the incorruptible God for images resembling corruptible man, animals, birds, and creeping things. This downward spiral shows the perversion of worship: man created in God’s image ends up worshiping images of himself or even of creatures lower than himself. The Greek word for “image” here is eikon—a word that reminds us of the danger of fashioning a god in our own likeness or according to our own preferences. Tragically, we become like what we worship (Psalm 115:8). Those who worship idols of their own making descend into the corruption of those idols.
g. Part of God’s judgment
This futility of thought, darkened heart, and foolish worship is itself an expression of God’s judgment. When men reject God’s revelation, part of His wrath is allowing them to pursue the consequences of their sin. Their idolatry, their moral decay, and their foolish speculations are not merely sins but also judgments—they are the evidence that God has “given them over” to the results of their rejection, which Paul will expand upon in the following verses.
3. Romans 1:24–32 – The Tragic Result of Human Guilt Before God
Romans 1:24–32 – *“Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.
And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them.”*
a. “Therefore God also gave them up”
Paul explains that the judgment of God is revealed not only in the future but in the present. God’s wrath is displayed when He gives men over to the consequences of their rebellion. Three times in this passage Paul repeats this solemn phrase—“God gave them up” (vv. 24, 26, 28). This does not mean God causes men to sin, but that He abandons them to their sinful desires, allowing sin to run its natural, destructive course. Hosea 4:17 illustrates this principle: “Ephraim is joined to idols, let him alone.” What men mistake for freedom is in reality judgment—God giving them exactly what their sinful hearts crave.
b. “Who exchanged the truth of God for the lie”
At the heart of sin is a tragic exchange: trading the truth of God for the lie. This is not merely any lie, but the lie—the same lie the serpent spoke in Eden, “You will be like God” (Genesis 3:5). All idolatry is rooted in this lie, exalting the creature above the Creator. When man worships anything other than God, whether self, idols, or creation itself, he embraces the essence of deception.
c. “God gave them up to vile passions”
Paul turns specifically to sexual immorality as the prime example of this judgment. Writing from Corinth—a city notorious for its temple prostitution and sexual excess—Paul describes how God handed men and women over to dishonorable passions. This section is striking in its frankness, so much so that Charles Spurgeon remarked, “This first chapter of Romans is a dreadful portion of the Word of God. I should hardly like to read it all through aloud… be startled at the awful vices of the Gentile world.”
Paul highlights homosexual sin in particular. Women “exchanged the natural use for what is against nature,” and men likewise abandoned the natural relationship with women, burning in lust toward one another, committing what Paul calls “shameful.” The sin is not only in the act itself but also in its inversion of God’s created order. Paul’s use of the words “male” and “female” (rather than “man” and “woman”) underscores that the sin violates God’s fundamental design of human sexuality.
d. Cultural backdrop
Paul was not writing into a culture that agreed with him. Homosexuality was widely accepted in Roman society. For centuries, Roman emperors openly practiced it, often with young boys. Nero, the emperor at the very time Paul wrote, married a boy named Sporus after having him castrated, and later took a man as his own “husband.” Homosexuality was taxed, regulated, and even legally recognized. Thus, Paul’s words were radically countercultural, demonstrating that the gospel stands against the sins even of the most powerful empires.
e. “Receiving in themselves the penalty of their error which was due”
Sin carries within itself its own punishment. Those who reject God and pursue sinful passions reap corruption from their own choices. Galatians 6:7–8 reminds us, “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.” The penalty may come in the form of disease, brokenness, emptiness, or spiritual death, but the point is clear—sin is self-destructive, and its fruit is judgment.
f. “God gave them over to a debased mind”
As further judgment, God allows men to be given over to a “debased mind.” The word means “failing the test” or “rejected after examination,” as with counterfeit coins. Since men did not approve of retaining the true knowledge of God, He gave them over to an “unapproved” mind—one that is spiritually insane, embracing what is disgraceful and rejecting what is good. Their rebellion corrupts not only their actions but their very thinking. Isaiah 5:20 illustrates this: “Woe to those who call evil good, and good evil; who put darkness for light, and light for darkness.”
g. The catalog of sins (vv. 29–31)
Paul then provides a devastating list of sins that flow from this debased condition. It includes sins of thought (covetousness, envy), sins of speech (whisperers, backbiters), sins of violence (murder, maliciousness), and sins of character (pride, disobedience to parents, untrustworthy, unloving, unforgiving, unmerciful). Notice that so-called “respectable” sins like greed and pride are placed side by side with murder and hatred of God, showing that all sin is serious before a holy God.
Covetousness is the unquenchable craving for more.
Whisperers are secret slanderers who destroy reputations in the shadows.
Envy is powerful enough that it led to Christ’s crucifixion (Matthew 27:18).
Proud describes those who continually exalt themselves while despising others.
The cumulative effect is to show that mankind is “filled” with sin, not merely touched by it, and therefore fully deserving of judgment.
h. “Knowing the righteous judgment of God”
Paul concludes with the ultimate indictment: men commit these sins not in ignorance, but with knowledge. They know such things are worthy of death, yet they not only practice them but also approve of others who do the same. This is the height of rebellion—celebrating sin and encouraging others to join in it. When society praises what God condemns, it proves that the mind is thoroughly debased and that judgment is just.
